Podcasts about Ibn Ishaq

Amr ibn Al-Aas (ra), Session 11 The Fox of The Arabs  Migration to Abyssinia 'The land of Abyssinia has a king who does not oppress anyone in his kingdom... '(Ibn Ishaq). During the 5th Year of Prophethood, 12 men & 4 women made the first Hijra to Abyssinia. The second Hijra to Abyysinia took place a year later, where 102 Sahaba migrated 19 of whom were women. The emergency council of the Quraysh led them to send Amr (ra) & Abdullah ibnAbee Rabee to return the 'renegades.' Jaffar (ra) addresses An-Najaashee (rah), quoting the opening verses of Surah Mariam. An-Najaashee (rah) grants the Sahaba safety.

Amr ibn Al-Aas (ra), Session 14 The Fox of The Arabs  The Chief hypocrite returns to Al Medina with a third of the army before the encounter at Uhud. Abu Sufiyaan (ra) leaves the Battle of Uhud and intends to march towards Al Medina to exterminate the rest of the Sahaba, however he is stopped by Safwaan ibn Umayyah ibn Khalaf (ra). 'Had they marched to Al Medina they would have perished with a shower of stones' (Ibn Ishaq). Amr (ra) later on says…. I was present at Uhud and escaped… (Baihaqi). Bediuz'Zamaan Sa'eed Nursee (rah), The Companins of the future defeated the Companions of the present (Lemalar- Istanbul). The Battle of The Trench On arrival The Quraysh find a ditch which cannot be breached. After a month or so of intrigue and attempts a violent wind was sent by Allah SWT which caused havoc. Amr (ra) visits his friend Musaylimah, Amr (ra) recites Surah Asr and Musaylimah recites his own revelation, Ya Wabbir! The Messenger ﷺ explains the meaning of Surah Asr to The Chief Reciter, Obay ibn Kaab (ra).

Welcome to the Instant Trivia podcast episode 857, where we ask the best trivia on the Internet. Round 1. Category: universal studios florida 1: You'll find Universal Studios Florida in this city, not too far from Disney World. Orlando. 2: Watch out for the green slime geyser when you visit this "Nick at Nite" network's studio on the lot. Nickelodeon. 3: You'll careen through time and space on the thrill ride based on this trilogy of Michael J. Fox films. Back to the Future. 4: 4 stories tall, this ape, star of his own ride, is the largest computer-animated figure ever built. King Kong. 5: The ride based on this 1975 film starts out as peaceful tour of Amity Harbor but something is "fishy". Jaws. Round 2. Category: u.s place names 1: Anne Arundel County in this state is named for the wife of the second Lord Baltimore. Maryland. 2: A city near L.A. is named for this novelist from New England; wonder how many "scarlet" women live there. (Nathaniel) Hawthorne. 3: This New Mexico city was named for a railroad paymaster, not for a pollster. Gallup. 4: Motley County in this state wasn't named for Motley Crue but for a man wounded in the Battle of San Jacinto. Texas. 5: A dozen U.S. counties are named for this 19th century politician, a "Little Giant" indeed. (Stephen) Douglas. Round 3. Category: bio hazard 1: Roy Jenkins, a leader in the UK's Labour Party, wrote a bio of this great wartime Conservative leader. Churchill. 2: Ibn Ishaq scored in the 8th century with his biography of this Muslim leader. Mohammed. 3: 1922:"Seven Pillars of Wisdom". T.E. Lawrence (of Arabia). 4: 1991:"Lady Day". Billie Holiday. 5: 1975:"Why Not the Best?". Jimmy Carter. Round 4. Category: "o" no! 1: These bivalves breed in beds. oysters. 2: The word that opens the Lord's Prayer. our. 3: The Greek word for "bird" gave us this word for the study of birds. ornithology. 4: A hospital attendant, even if he's not tidy. an orderly. 5: Founded in 1878, Lady Margaret Hall is this European university's oldest women's college. Oxford. Round 5. Category: bo, moe or po 1: She had a sheep location problem. Little Bo Peep. 2: "Kid Gorgeous", "Kid Presentable", "Kid Gruesome" and finally "Kid" this were boxing nicknames of this "Simpsons" barkeep. Moe (Szyslak). 3: Italy's longest river. Po. 4: First name of the leader of a film trio of "Knuckleheads". Moe (Howard of the Three Stooges). 5: John Schneider first played this "Good Ol' Boy" in 1979. Bo Duke. Thanks for listening! Come back tomorrow for more exciting trivia! Special thanks to https://blog.feedspot.com/trivia_podcasts/

According to Islam, Paradise is a luxury brothel. As many as six Suras (chapters) of the Quran are devoted to this notion, with sensuous descriptions of steamy pleasures for those who gain entrance. And these descriptions are further enhanced by numerous hadiths. Sadly for all of us, only terrorists who die in jihad qualify for immediate access, which explains why they are so eager to blow themselves (and others) up. And Muslim women are not invited to Paradise because they would only spoil the party for the men. Credits and references: Programme written, produced and hosted by Gabriel Porras at gabrielvoice.com and murmullosradiantes.com Cover: "The Believer's Dream", by Achille Zo (1870). Musée Bonnat, Bayonne Music: "Qanun al-Tarab" and "El Arte de Escuchar" by Gnawledge, from their great album Granada Doaba on freemusicarchive.org. Buy it on Bandcamp! "Undeniable", by Ketsa, on freemusicarchive.org. "Devotion", from The Pilgrimage Series, Part 1 on artlist.io. "Reflections Eastern", from Master 1, on freemusicarchive.org. Texts quoted from the Qur'an: "those who deserve paradise occupy themselves with delightful things": 36:55. Description of paradise and the Huris: 55:66-76 "The pious will be in a place of safety": 44:51-57 Description of paradise and the Huris: 56: 15-37 Eternal mancebos "like hidden pearls": 52:24 For the original sources of the Qur'an: W. Tisdall, The Original Sources of the Quran Hadiths of al-Bukhari and others: Paradise is in the shadow of the sword: Sahih al-Bukhari 4:52:73 Muhammad is not guaranteed salvation: Sahih al-Bukhari 5:58:266 Women with "desirable frontal passages" and men with penises that do not become flaccid: Sunah Ibn Majah, 5:37:4337 Believers will receive the sexual potency of a hundred men: Jami at-Tirmidhi 4:12:2536 What will the Day of Judgment be like? Sahih al-Bukhari 8, Book 76, hadith 577; Bayhaqi Every pacifist Muslim is a hypocrite: Sahih Muslim; Sunah Abu Dawud 2502. Book 15, hadith 26 Official Islamic biography of Muhammad: The Life of Muhammad, a translation of Ibn Ishaq's Sirat Rasul Allah, with introduction and notes by A. Guillaume. Karachi, Ameena Saiyid, Oxford University Press, 23rd impression 2010. History of the invasion of Kaybar in which Muhammad has a Jewish leader tortured and burned: Sirat p. 510-19; History of al-Tabari VIII, p. 122, 123. Tafsir of Ibn Kathir: To occupy oneself with "delightful things" means "deflowering virgins": Ibn Kathir IX, 383 Tafsir al-Khalalalayn, Surah Jaseen verse 55 https://i.redd.it/ga0ox7sd2a851.jpg https://www.reddit.com/r/exmuslim/comments/12frh1x/deflowering_virgins_quran/ https://www.reddit.com/r/CritiqueIslam/comments/hjec12/proof_that_men_are_rewarded_virgins_that_they/ The story about Ayatollah Khomeini's thesis on copulation with chickens I read in the wonderful and very moving book Reading Lolita in Teheran, by Azar Nafisi. Read it! A very interesting article on the religion of the Vikings: https://scandinaviafacts.com/did-vikings-have-to-die-with-sword-in-hand-to-reach-valhalla/

Según el Corán, el Paraíso es un burdel de lujo. Hasta seis suras (capítulos) del Corán están dedicadas a esta noción, con sensuales descripciones de placeres tórridos para quienes logren entrar. Y estas descripciones se ven reforzadas por numerosos hadiths. Desgraciadamente para todos nosotros, sólo los terroristas que mueren en la yihad tienen acceso inmediato, lo que explica por qué están tan deseosos de inmolarse (y de inmolar a otros). Y las mujeres musulmanas no están invitadas al Paraíso porque sólo le aguarían la fiesta a los hombres. Créditos y referencias: Programa escrito, producido y presentado por Gabriel Porras en gabrielvoice.com y murmullosradiantes.com Portada: “El sueño del creyente”, de Achille Zo (1870). Musée Bonnat, Bayonne Música: “Qanun al-Tarab” y “El arte de escuchar”, por Gnawledge, de su estupendo álbum Granada Doaba en freemusicarchive.org. ¡Cómpralo en Bandcamp! “Undeniable”, de Ketsa, en freemusicarchive.org. “Devotion”, de The Pilgrimage Series, Part 1 en artlist.io “Reflections Eastern”, de Master 1, en freemusicarchive.org. Textos citados del Corán: “aquellos que merecen el paraíso se ocupan de cosas deleitosas”: 36:55 Descripción del paraíso y las huríes: 55:66-76 “Los piadosos estarán en un sitio seguro”: 44:51-57 Descripción del paraíso y las huríes: 56: 15-37 Mancebos eternos “como perlas ocultas”: 52:24 Para las fuentes originales del Corán: W. Tisdall, The Original Sources of the Quran Hadiths de al-Bukhari y otros: El paraíso se encuentra a la sombra de la espada: Sahih al-Bukhari 4:52:73 Mahoma no tiene garantizada la salvación: Sahih al-Bukhari 5:58:266 Mujeres con “deseables pasajes frontales” y hombres con penes que no se ponen flácidos: Sunah Ibn Majah, 5:37:4337 Los creyentes recibirán la potencia sexual de cien hombres: Jami at-Tirmidhi 4:12:2536 ¿Cómo será el Día del Juicio Final? Sahih al-Bukhari 8, Libro 76, hadith 577; Bayhaqi Todo musulmán pacifista es un hipócrita: Sahih Muslim; Sunah Abu Dawud 2502. Libro 15, hadith 26 Biografía islámica oficial de Mahoma: The Life of Muhammad, a translation of Ibn Ishaq's Sirat Rasul Allah, with introduction and notes by A. Guillaume. Karachi, Ameena Saiyid, Oxford University Press, 23rd impression 2010. Historia de la invasión de Kaybar en que Mahoma hace quemar a un líder judío: Sirat p. 510-19; History of al-Tabari VIII, p. 122, 123 Tafsir de Ibn Kathir: Ocuparse de “cosas deleitosas” significa “desflorar vírgenes”: Ibn Kathir IX, 383 Tafsir al-Jalalayn, Surah Yaseen verso 55 https://i.redd.it/ga0ox7sd2a851.jpg https://www.reddit.com/r/exmuslim/comments/12frh1x/deflowering_virgins_quran/ https://www.reddit.com/r/CritiqueIslam/comments/hjec12/proof_that_men_are_rewarded_virgins_that_they/ Un artículo muy interesante sobre la religión de los vikingos: https://scandinaviafacts.com/did-vikings-have-to-die-with-sword-in-hand-to-reach-valhalla/

Bölümün Youtube videosu; https://youtu.be/mHUNiCkBgyU Destek vermek isterseniz; Youtube linki: www.youtube.com/@yasinacarpodcast Patreon Hesabım: www.patreon.com/yasinacar/membership Instagram linki: @yasinacar50 Kaynak: Taberi tarihi II. Cilt , Sayfa 500. "KURAYZA (Benî Kurayza) - TDV İslâm Ansiklopedisi". TDV İslam Ansiklopedisi Al Tabari (1997), Volume 8, Victory of Islam, Michael Fishbein tarafından çevrildi, State University of New York Press, ss. 35–36  Ibn Ishaq (1955), The Life of Muhammad (Sirat Rasul Allah), A. Guillaume tarafından çevrildi, Oxford University Press, s. 464

Things you'll learn in this episode of Our Prophet:Who wrote the first biography of the Prophet?Introduction to Ibn Ishaq & his workIntroduction to Ibn Hisham & his workOther important works on the life of the ProphetWhy some early biographers are labelled to be Shias?To watch on YouTube: https://youtu.be/1nFnrF1oe-wHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Support this podcast at — https://redcircle.com/our-prophet/donations

Episode 2: Introduction Pt 2 Welcome to Seerah Pearls, which aims to highlight some tantalising learning points from each episode of the Seerah- Life of the Prophet (sallallahu alayhi wasallam). Further discussion is pursued about the benefits of studying the Seerah: it aids our understanding of the Quran, as the Prophet Muhammad (sallallahu alayhi wasallam) makes the Quran come to life. His (sallallahu alayhi wasallam) perfect example gives us the ultimate role model to emulate in our interactions with all demographics of society: children, youth, women, non-Muslims, students and family members to name a few. Prophet Muhammad (sallallahu alayhi wasallam) juggled all this, on top of the epic responsibility of being the Messenger of God. No human being's life has been documented like his. Reports are so detailed as to describe physical features, like the light tan colour of his skin, his broad, welcoming face and his dark, almost black eyes, to his perfect conduct and character e.g. he was always concerned about the condition of the people, he did not talk unnecessarily, but was always the first to give salaam, and when conversing, he would turn his body fully to face people. This section also covers resources to supplement the study of the Seerah, including Ibn Ishaq's ‘Sirat Rasul Allah' (The Life of Muhammad), Ibn Kathir's ‘Al Bidayah Wa Al Nihayah' (The Beginning and the End), Martin Lings' ‘Muhammad: His Life Based on the Earliest Sources', ‘Fiqh Us-Seerah' by Muhammad Al-Ghazali, and ‘The Sealed Nectar' by Safiur Rahman Mubarukpuri.

Basim Ibn Ishaq is one of Assassin’s Creed Valhalla’s most important secondary characters. But who was the man really? Today we get into exactly who the character is and what that can mean for the series going forward. Want to be part of the brotherhood? There are several ways you can support this podcast: Subscribe on Apple Podcasts, Spotify, Stitcher, and iHeart Radio. Leave a review on Apple Podcast Follow me on Twitter: @visions_ac Find me on Instagram: @visions_ac Music by: Joseph McDade

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur'an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony's book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Contemporary historians have searched for the historical Muhammad along many paths. In Muhammad and the Empires of Faith: The Making of the Prophet of Islam (University of California Press, 2020), Sean Anthony, Professor of Near Eastern Languages and Cultures at Ohio State University, recommends employing non-Muslim and Muslim sources in tandem in order to view a fuller landscape of Late Antiquity. Anthony revisits the earliest Arabic materials, including the Qur’an, epigraphic and archeological evidence, as well as contemporaneous non-Muslim sources, and accounts preserved in the sira-maghazi literature. These make up the four cardinal sources for his historical and philological method. Anthony’s book both introduces a comprehensive portrait of the sources available for understanding Muhammad in his time period, as well as demonstrates how we can arrive at new insights through a “lateral” reading across the Late Antique period. In our conversation we discuss the earliest evidence mentioning Muhammad, non-Muslim testimonies, narratives of Muhammad under the Umayyads, reinvestigating Muhammad as a merchant, the role of the scholarly tradition in recording biographical accounts, the sira of Ibn Ishaq, how Abbasid imperial discourses shaped biographical narratives, literary conventions and cultural aesthetics of the late antique hagiographical writings, comparative readings across Late Antiquity, and future directions for historians. Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Name The Surah takes its name from the word al-waqi`ah of the very first verse. Period of Revelation According to the chronological order that Hadrat Abdullah bin Abbas has given of the Surahs, first Surah Ta Ha was sent down, then Al-Waqi'ah and then Ash-Shu`ara'(Suyuti: Al-Itqan). The same sequence has been reported from Ikrimah (Baihaqi: Dala'il an Nubuwwat). This is supported also by the story that Ibn Hisham has related from Ibn Ishaq about the affirmation of the Faith by Hadrat Umar (may Allah be pleased with him). It says that when Hadarat Umar entered his sister's house, Surah Ta Ha was being recited. Hearing his voice the people of the house hid the pages of the Qur'an. Hadrat Umar first seized his brother-in-law and then his sister rose in defense of her husband, he hit her also and wounded her on the head. When Umar saw blood on his sister, he was sorry for what he had done, and said to her: "Show me the manuscript that you have concealed so that I may see what it contains." The sister said: "You are unclean because of your polytheism: wa anna-hu la yamassu-ha ill-at-tahir: "Only a clean person can touch it." So, Hadrat Umar rose and washed himself, and then took up the manuscript to read it. This shows that Sarah Al-Waqi'ah had been sent down by that time for it contains the verse: La yamassu hu ill al mutahharun; and it had been established historically that Hadrat Umar embraced Islam after the first migration to Habash, in the fifth year of the Prophethood. Theme and Subject Matter Its theme is the Hereafter, Tauhid and refutation of the Makkan disbelievers' suspicions about the Qur'an. What they regarded as utterly incredible was that Resurrection would ever take place, then the entire system of the earth and heavens would be upset, and when all the dead would be resurrected and called to account, after which the righteous would be admitted to Paradise and the wicked cast into Hell. They regarded all this as imaginary, which could not possibly happen in actual fact. In answer to this, it was said: "When the inevitable event will take place, there will be none to belie its happening, nor will anyone have the Power to avert it, nor prove it to, be an unreal happening. At that time all peoples will be divided into three classes: (1) The foremost in rank and position; (2) the common righteous people and (3) those who denied the Hereafter and persisted in disbelief and polytheism and major sins till the last." How these three classes of the people will be rewarded and punished has been described in detail in vv. 7-56. Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man's attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to? Then, in vv. 75-82 their suspicions in respect of the Qur'an have been refuted and they have been made to realize how fortunate they are that instead of deriving any benefit from the great blessing that the Qur'an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur'an, one will find in it the same kind of firm and stable system as exists among the stars and planets o...

Haqq Dawah Media Presents: Qalbin SaleemAsSalaam Alkuim, today episode is the English translation if Al Kawther.Al-Kawthar "Abundance") is the 108th and shortest chapter (sūrah) of the Quran. There are several differing opinions as to the timing and contextual background of its supposed revelation. According to Ibn Ishaq, it is an earlier "Meccan surah", which is believed to have been revealed in Mecca, some time before the Isra and Mi'raj.If you enjoy this show please download and share it. You can find our other shows by searching Haqq Dawah Meida where you listen to and download your favorite podcast.Feel free to follow us @TheHaqqDawahGrp of Facebook /thehaqqdawahgrp. Email all questions or comments to haqqdawahmedia@gmail.com.Fe Amen Allah

Subscribe to the podcast and notes: https://qurantalk.podbean.com/ Quran translation on iOS:https://apple.co/2C1YGXj Additional Resources: http://www.masjidtucson.org Contact: qurantalk (at) gmail (dot) com Dan Gibbons - The Sacred City of Mecca - Have we Got it Wrong? | TRACKS The prophet was actually from Petra therefore Hajj and the Ka’bah are in Petra The place of the Ka’aba was had thriving in agriculture The Quran describes as the town of the Sacred Masjid as the “mother of cities” therefore this could not be Mecca as Mecca back then was a barren desert and not a major trading location as is depicted in some Hadith  The one occurrence of Mecca in the Quran is potentially a misspelling and was probably originally spelled with a b as opposed to a m. Findings based on Hadith and his claims of some of the earliest Mosque that the Qibla points to Petra and not Mecca. Mecca is the town that contains the Ka’bah known as the Sacred House in the Quran. It was established by Abraham and Ishmael. Abraham [2:124] Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors." [2:125] We have rendered the shrine (the Ka'aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate.” [3:95] Say, "GOD has proclaimed the truth: You shall follow Abraham's religion—monotheism. He never was an idolator." [3:96] The most important shrine established for the people is the one in Becca; a blessed beacon for all the people. [48:24] He is the One who withheld their hands of aggression against you, and withheld your hands of aggression against them in the valley of Mecca, after He had granted you victory over them. GOD is Seer of everything you do. Valley of Weeping? The assumption that Becca means Petra is based on false information Root = of Becca = ب ك ك crowding together of people; lacking water; breaking of the neck The belief that the root means "weeping" is a knwon misunderstanding it originated from the Greek translation of Hebrew of Psalms 84, where the Greek translation assumed a similar-sounding word בכה (bakhá) “weeping” and translated ἐν τῇ κοιλάδι τοῦ κλαυθμῶνος "valley of weeping” in Greek as opposed to “valley of Bakka”.) Hajj in the Bible Psalm 84 1 How lovely is your dwelling place, Lord Almighty! 2 My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. 3 Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young— a place near your altar, Lord Almighty, my King and my God. 4 Blessed are those who dwell in your house; they are ever praising you. 5 Blessed are those whose strength is in you, whose hearts are set on pilgrimage. 6 As they pass through the Valley of Baka…   Root = ب ك ي = weep or cry [48:24] He is the One who withheld their hands of aggression against you, and withheld your hands of aggression against them in the valley of Mecca, after He had granted you victory over them. GOD is Seer of everything you do. Mother of Cities أُمَّ الْقُرَىٰ  = umma l-qura = mother of the cities / mother of all cities [6:92] This too is a blessed scripture that we have revealed, confirming the previous scriptures, that you may warn the most important community* and all those around it. Those who believe in the Hereafter will believe in this (scripture), and will observe the Contact Prayers (Salat). [42:7] We thus reveal to you an Arabic Quran to warn the central community and all around it, and to warn about the Day of Summoning that is inevitable. Some will end up in Heaven, and some in Hell. Abraham literally means the father of multitude. Abraham from Hebrew אַבְרָהָם אַב (aḇ, “father of”) + הֲמוֹן (hăˈmōn, “multitude of”) Genesis 22:17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. This was his name despite having no children until he was into his 86 years old with Ishmael [22:27] "And proclaim that the people shall observe Hajj pilgrimage. They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations.” The humility of Mecca as God’s house is that it historically was stripped from any vanity. That over +10 million people converge to Mecca each year for Hajj. [12:21] The one who bought him in Egypt said to his wife, "Take good care of him. Maybe he can help us, or maybe we can adopt him." We thus established Joseph on earth, and we taught him the interpretation of dreams. GOD's command is always done, but most people do not know.  مَكَّنَّا = we established  م ك ن = to be strong, have power, hold high rank or authority, be influential, grant an honorable position, establish, grant authority [43:4] It is preserved with us in the original master, honorable and full of wisdom. Plantless Valley Dan Gibbons relies on numerous Hadith to claim that the town of the prophet and the Sacred House was a lush valley, He claims that Mecca is described as having trees, grass, fruits, grapes, fields, streams etc. but this is completely contradictory to the Quran. [14:37] "Our Lord, I have settled part of my family in this plantless valley, at Your Sacred House. Our Lord, they are to observe the Contact Prayers (Salat), so let throngs of people converge upon them, and provide for them all kinds of fruits, that they may be appreciative. Bee-wadin ghayri dhi zar’een According to historian F. E. Peters, Ibn Ishaq's account reveals that Mecca in the time of Qusayy and his immediate offspring was not yet a commercial center; rather, the city's economy was based on pilgrimage to the Ka'bah, and "what pass[ed] for municipal offices [designated by Qusayy] have to do only with military operations and with control of the shrine".[6] During that time, the tribesmen of Quraysh were not traders; instead, they were entrusted with religious services, from which they significantly profited. They also profited from taxes collected from incoming pilgrims. Though Qusayy appeared to be the strongman of Quraysh, he was not officially a king of the tribe, but one of many leading sheikhs (tribal chieftains). [48:25] It is they who disbelieved and barred you from the Sacred Masjid, and even prevented your offerings from reaching their destination… [8:33] However, GOD is not to punish them while you are in their midst; GOD is not to punish them while they are seeking forgiveness. [8:34] Have they not deserved GOD's retribution, by repelling others from the Sacred Masjid, even though they are not the custodians thereof? The true custodians thereof are the righteous, but most of them do not know. [8:35] Their Contact Prayers (Salat) at the shrine (Ka'bah) were no more than a mockery and a means of repelling the people (by crowding them out). Therefore, suffer the retribution for your disbelief. مُكَاءً (mukāan) = whistling (mockery) وَتَصْدِيَةً = and clapping (means of repelling) Qibla [2:142] The fools among the people would say, "Why did they change the direction of their Qiblah?” Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path." [2:143] We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful. Qiblah Restored to Mecca [2:144] We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do. [2:145] Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors. Abuse of the Scripture: Selective Emphasis and Concealment [2:146] Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly. [2:147] This is the truth from your Lord; do not harbor any doubt. [2:148] Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent. Qiblah Restored to Mecca [2:149] Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid.* This is the truth from your Lord. GOD is never unaware of anything you all do. *2:142-145 "Qiblah" is the direction one faces during the Contact Prayers (Salat). When Gabriel conveyed to Muhammad the command to face Jerusalem instead of Mecca, the hypocrites were exposed. The Arabs were strongly prejudiced in favor of the Ka'aba as their "Qiblah." Only the true believers were able to overcome their prejudices; they readily obeyed the messenger. Dan Gibson https://en.wikipedia.org/wiki/Dan_Gibson_(author) In 2017 Salim Al-Hassani, founder of the academic history of technology portal Muslim Heritage, published a highly critical review of Gibson's Early Islamic Qiblas by a subject matter expert on medieval Muslim astronomy, David A. King, author of World-Maps for Finding the Direction and Distance to Mecca: Innovation and Tradition in Islamic Science, many articles on qibla, and several articles in the Encyclopedia of Islam. King argued that early Muslim Arabs were unable to precisely establish Qiblas when building new mosques until later mathematical developments made precision possible. Further, King wrote, many variations in orientation are better accounted for by regional and local practices, imperfect geography, and folk astronomy. King noted Gibson's inadequate grasp of mathematics, citing Gibson's "spherical polygons" (p. 170) as inexplicable. King summarized his analysis of Gibson's work as an "amateurish, non-scholarly document that is both offensive to Muslims and also an insult to Muslim and Western scholarship."[4] Gibson placed a response to King on academia.edu, " and a series of videos on Gibson's YouTube channel. [url = http://www.youtube.com/user/canbooks] Dr. King on the other hand is convinced that the sloppy qiblas actually intended to point: east, west, solstices, sunrises and so forth. I have not come across anything in Islamic religious manuscripts that support these Qiblas. But perhaps in time someone, somewhere will stumble across something that will change our understanding of Qiblas. All I have found so far, is that every Muslim expects the Qibla to point to Masjid Al Harām.” [the Ka’bah] Masjid al-Qiblatayn ‘Mosque of the Two Qiblas’ https://en.wikipedia.org/wiki/Masjid_al-Qiblatayn The Masjid al-Qiblatayn (Arabic: مَسْجِد ٱلْقِبْلَتَیْن, lit. 'Mosque of the Two Qiblas') is a mosque in Medina that is historically important for Muslims as the place where, after the Islamic Nabi (Prophet) Muhammad received the command to change the Qiblah (Direction of Prayer) from Jerusalem to Mecca, the entire congregation led by a companion changed direction in prayer. Thus it uniquely contained two Mihrabs (Prayer niches). Quraish, Battle of Badr, and Medina (Yathrib) [6:121]…The devils inspire their allies to argue with you; if you obey them, you will be idol worshipers.* No account of Islam in Petra at the time of the prophet Petra is ~800 miles away from Mecca [33:13] A group of them said, "O people of Yathrib, you cannot attain victory; go back." Others made up excuses to the prophet: "Our homes are vulnerable," when they were not vulnerable. They just wanted to flee. [3:123] GOD has granted you victory at Badr, despite your weakness. Therefore, you shall observe GOD, to show your appreciation. https://en.wikipedia.org/wiki/Quraysh [17:81] Proclaim, "The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish."        

Terjemahan Surat 108 Al-Kautsar (Nikmat Yang Berlimpah) The River of Paradise {天堂之河} Versi Trilingual Dalam Tiga Bahasa. Yaitu Bahasa Inggris, Bahasa Mandarin Dan Bahasa Indonesia. Surah Al-Kausar atau Al-Kawthar adalah surah ke-108 dalam Al-Qur'an. Surah ini tergolong surah Makkiyah dan terdiri dari 3 ayat yang menjadi surah terpendek dalam Al-Qur'an. Kata Al-Kausar sendiri berarti nikmat yang banyak dan diambil dari ayat pertama dari surah ini artinya karunia Allah SWT berupa telaga Al-Kautsar bagi orang-orang penghuni surga. Dari Anas, dia berkata: Pada suatu hari ketika Rasulullah berada di tengah kami, Beliau mengantuk sekejap. Kemudian Beliau mengangkat kepalanya dengan senyum. Maka kami bertanya: “Apa yang membuatmu tertawa, wahai Rasulullah?” Rasulullah menjawab,”Baru saja turun kepadaku sebuah surat,” maka Beliau membaca surat Al Kautsar. Kemudian Rasulullah bersabda,”Apakah kalian tahu apakah Al Kautsar itu?” Maka kami berkata,”Allah dan RasulNya lebih mengetahui.” Rasulullah bersabda,”Al Kautsar adalah sungai yang dijanjikan Allah SWT untukku. Disana terdapat kebaikan yang banyak. Ia adalah telaga yang akan didatangi umatku pada hari Kiamat. Jumlah bejananya sebanyak bintang-bintang” (Hadist Sahih) Surah Al-Kawthar or Al-Kautsar ("Abundance or The River of Paradise) is the 108th and shortest chapter (surah) of the Quran. There are several differing opinions as to the circumstances under which it was supposedly revealed. According to Ibn Ishaq, it was revealed in Makka, some time before the Isra and Mi'raj. Imam Ahmad recorded from Anas bin Malik that a man said, "O Messenger of Allah! What is Al-Kawthar He replied: (It is a river in Paradise which my Lord has given me, It is whiter than milk and sweeter than honey. There are birds in it whose necks are (long) like carrots.) Umar said, "O Messenger of Allah! Verily, they (the birds) will be beautiful. The Prophet replied, The one who eats them (the people of Paradise) will be more beautiful than them, O `Umar. (Sahih Hadith) Surah Al-Kawthar（“天堂之河”或“天堂之河”）是“古兰经”的第108章和最短篇章（surah）。关于它被揭示的情况，有几种不同的观点。根据Ibn Ishaq的说法，它是 在夜间旅行前的一段时间（Isra Miraj）在麦加露出。 伊玛目艾哈迈德从Anas bin Malik那里记录说，有人说：“真主的使者！Al-Kawthar是什么回答:(这是天堂里的一条河，我的主给了我，它比牛奶更白，比蜜更甜。 里面有鸟，脖子像胡萝卜一样长。） 奥马尔说：“真主的使者啊！真的，他们（鸟类）将是美丽的。先知回答说，吃他们的人（天堂的人）将比他们更美丽，奥马尔。（Sahih Hadith） --- Send in a voice message: https://anchor.fm/jannah-firdaus-mediapro/message

The Islamic empire not only made history, but was deeply involved in the study of history.  In this episode we look at the early chroniclers of Islamic history and how they viewed their place in history, names like Ibn Ishaq, Ibn al-Nadim and al-Tabari, who are frequently quoted today.

There are some things we know about Muhammad—but what's more interesting is what we don't know. The earliest surviving biography of Muhammad, by ibn Hisham, is from over 200 years after his death. That biography is based on an earlier biography by Ibn Ishaq which did not survive to the present day except in fragments, but itself was written over 100 years after Muhammad's death. Almost everything we know about Muhammad aside from the scant details in the Quran, almost every story we hear, is from these early biographies. The first time Muhammad's name ever appeared on any official state document was on a coin, over 50 years after he died. There is no mention of him in any other state documents, including those of the Umayyad caliphate. All six of the "authentic" hadith compilations began a full 200 years after his death, based on oral traditions passed from generation to generation. The only reliable indicator from his lifetime is the Quran, which mentions him only four times by name, but is also remarkably cryptic about this time in history. Although Muhammad almost certainly existed, the details of his biography are vague. We dug into all of this and more in our continued conversation with Abdullah Gondal. Don't miss this. Watch the video version of this conversation (for patrons): https://www.patreon.com/posts/muhammad-man-21503156  Listen to this podcast on iTunes, Stitcher or your favourite podcast app: http://secularjihadists.com  The Secular Jihadists has been made possible thanks to the gracious support of the Illuminati and the great state of Israel. That's what we have been told, but we haven't received our checks yet. In the meantime, we greatly appreciate the support of our current donors. Please consider supporting by sharing the podcast with your fellow heathens or by donating at https://www.patreon.com/SJME  Subscribe to The Secular Jihadists on iTunes, Stitcher or your favourite podcast app. And please leave us a review

Islam is at the forefront of inter-religious thought in America for the last two decades.  We bring a lot of baggage to this conversation and it makes it very difficult to understand the religion from the point of view of practitioners. This is again a 101 level discussion between Pete and Brian about the basics of Islam.  We once again try to see the problem that Islam is attempting to solve and some of the ways in which they go about it. To get an insider's perspective, read In the Footsteps of the Prophet.  It is written in a devotional style for Muslims.  For a history written closer to the time of Muhammad read Life of Muhammad by Ibn Ishaq.

Name The Surah takes its name from the word al-waqi`ah of the very first verse. Period of Revelation According to the chronological order that Hadrat Abdullah bin Abbas has given of the Surahs, first Surah Ta Ha was sent down, then Al-Waqi'ah and then Ash-Shu`ara'(Suyuti: Al-Itqan). The same sequence has been reported from Ikrimah (Baihaqi: Dala'il an Nubuwwat). This is supported also by the story that Ibn Hisham has related from Ibn Ishaq about the affirmation of the Faith by Hadrat Umar (may Allah be pleased with him). It says that when Hadarat Umar entered his sister's house, Surah Ta Ha was being recited. Hearing his voice the people of the house hid the pages of the Qur'an. Hadrat Umar first seized his brother-in-law and then his sister rose in defense of her husband, he hit her also and wounded her on the head. When Umar saw blood on his sister, he was sorry for what he had done, and said to her: "Show me the manuscript that you have concealed so that I may see what it contains." The sister said: "You are unclean because of your polytheism: wa anna-hu la yamassu-ha ill-at-tahir : "Only a clean person can touch it." So, Hadrat Umar rose and washed himself, and then took up the manuscript to read it. This shows that Surah Al-Waqi'ah had been sent down by that time for it contains the verse: La yamassu hu ill al mutahharun ; and it had been established historically that Hadrat Umar embraced Islam after the first migration to Habash, in the fifth year of the Prophethood. Theme and Subject Matter Its theme is the Hereafter, Tauhid and refutation of the Makkan disbelievers' suspicions about the Qur'an. What they regarded as utterly incredible was that Resurrection would ever take place, then the entire system of the earth and heavens would be upset, and when all the dead would be resurrected and called to account, after which the righteous would be admitted to Paradise and the wicked cast into Hell. They regarded all this as imaginary, which could not possibly happen in actual fact. In answer to this, it was said: "When the inevitable event will take place, there will be none to belie its happening, nor will anyone have the Power to avert it, nor prove it to, be an unreal happening. At that time all peoples will be divided into three classes: (1) The foremost in rank and position; (2) the common righteous people and (3) those who denied the Hereafter and persisted in disbelief and polytheism and major sins till the last." How these three classes of the people will be rewarded and punished has been described in detail in vv. 7-56. Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man's attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to? Then, in vv. 75-82 their suspicions in respect of the Qur'an have been refuted and they have been made to realize how fortunate they are that instead of deriving any benefit from the great blessing that the Qur'an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur'an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe, and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in that Writ of Destiny which is beyond the reach of the creatures, as if to say "You think it is brought down by the devils to Muhammad (peace and blessings of Allah be upon him), whereas none but the pure angels has any access to the means by which it reaches Muhammad (peace and blessings of Allah be upon him) from the well guarded Tablet." In conclusion, man has been warned, as if to say: "You may brad and boast as you like and may shut your eyes to the truths in your arrogance of independence, but death is enough to open your eyes. At death you become helpless: you cannot save your own parents; you cannot save your children; you cannot save your religious guided and beloved leaders. They all die in front of your vary eyes while you look on helplessly. If there is no supreme power ruling over you, and your this assumption is correct that you are all in all in the world, and there is no God, then why don't you restore to the dying person his soul?Just as you are helpless in this, so it is also beyond your power to stop Allah from calling the people to account and mete out rewards and punishments to them. You may or may not believe it, but every dying person will surely see his own end after death. If he belongs to those nearest to God, he will see the good end meant for them if he be from among the righteous, he will see the end prepared for the righteous; and if he be from among the deniers of the truth, he will see the end destined for the criminals. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah is entitled Ar Rahman, the word with which it begins. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned. Period of Revelation The commentators generally hold the view that this is a Makki Surah, though according to some traditions which have been cited on the authority of Hadrat Abdullah bin Abbas, Ikrimah and Qatadah, it was revealed at Madinah. But, firstly, there are also some other traditions from these very authorities, which contradict this view; secondly, its subject matter bears a closer resemblance with the Makki Surahs than with the Madani Surahs; rather it appears to belong to the very early Makkah period. However, there are several authentic traditions which testify that it had been revealed in Makkah itself many years before the hijrah. Musnad Ahmad contains a tradition from Hadarat Asma, daughter of Abu Bakr (may Allah bless them both), to the effect: "I saw the Messenger of Allah offering his Prayers in the sacred precincts of the Ka'bah facing the corner in which the "Black Stone" is fixed. This relates to the time when the Divine Command, fasda bi-ma tumar ("So, proclaim publicly, O Prophet, what you are being commanded") had not yet been revealed. The polytheists at that time were hearing the words, Fa-biayyi alaa'i Rabbi kuma tukadhdhi ban, being recited by him in the Prayer." This shows than this Surah had been sent down even before Surah Al-Hijr. Al-Bazzar, Ibn Jarir, Ibn Al- Mundhir, Daraqutni (in Al Afrad), Ibn Marduyah and Ibn Al Khatib (in Al- Tarikh) have related, on the authority of Hadrat Abdullah bin Umar, that once the Holy Prophet (peace and blessings of Allah be upon him) recited Surah Ar-Rahman himself, or heard it recited before him : then he said to the people: How is it that I am not hearing from you the kind of good answer that the jinn had given to their Lord?When the people asked what it was he replied: "As I recited the Divine Words, Fa bi- ayyi alaa'i Rabbi-kuma tukadhdhiban, the jinn in response would repeat the words La bi shai'in min ni'mati Rabbi- na nukadhdhib : "We do not deny any of our Lord's blessings." A similar theme has been related by Tirmidhi, Hakim and Hafiz Abu Bakr al-Bazzar from Hadrat Jabir bin Abdullah. Their tradition contains these words: "When the people kept silent on hearing the Surah Ar-Rahman, the Holy Prophet said 'I recited this very Surah before the jinn in the night when they had gathered together to hear the Qur'an. They responded to it better than you have. As I recited the Divine Words, Fa bi ayyi alaa'i Rabbikuma tukadhdhiban ("O jinn and men, which blessings of your Lord will you deny?") they would respond to it, saying: O our Lord, do not deny any of your blessings Praise is for You alone'!" This tradition indicates that on the occasion of the incident that bas been related in Surah Al Ahqaf(vv. 29- 32) of the jinn's hearing the Qur'an from the Holy Prophet (peace and blessings of Allah be upon him) he was reciting Surah Ar Rahman in the Prayer. This happened in the 10th year of the Prophethood when the Holy Prophet had halted at Makkah on his way back from Ta'if. Although in some other traditions it has been reported that the Holy Prophet did not know then that the jinn were hearing him recite the Qur'an, but afterwards Allah had informed him of this, it is not unreasonable to suppose that just as Allah had informed him of the jinn's hearing the Qur'an so also Allah Himself might have told him as to what answer they were giving on hearing Surah Ar Rahman. These traditions only indicate that Surah Ar Rahman had been revealed even before Surahs Al-Hijr and Al-Ahqaf. Besides, we come across another tradition which shows that it is one of those Surahs which were the earliest Revelations at Makkah. Ibn Ishaq has related this on the authority of Hadrat Urwah bin Zubair: The Companions one day said to one another: "The Quraish have never heard any one recite the Qur'an publicly to them, and who would read out the Divine Word aloud to them Hadrat Abdullah bin Masud said that he would. The Companions expressed the apprehension that he might be subjected to a harsh treatment and said that it should better be done by a person of a powerful family, who would protect him if the Quraish tried to subject him to violence. Hadrat Abdullah said: 'Let me alone : my Protector is Allah.' So early next morning he went to the Ka'bah while the Quraish chiefs were sitting in their respective conferences. Hadrat Abdullah arrived at the Maqam (station of Abraham) and began to recite Surah Ar- Rahman raising his voice as he did so. The Quraish first tried for a while to understand what he was saying. Then,when they realized that it was the Word that Muhammad (peace and blessings of Allah be upon him) was representing as the Word of God, they fell upon him and began to hit him in the face. But Hadrat Abdullah was not deterred : he continued to receive the slaps and to read the Qur'an as long as he could, At last, when he returned with a swollen face, the Companions said that they apprehended the same. He replied: 'God's enemies were never so light for me as they were today. If you say I'll recite the Qur'an to them again tomorrow.' They all said, 'No, you have done enough; you have made them listen to what they didn't want to bear.'" (Ibn Hisham, vol. 1, p. 336). Theme and Subject Matter This is the only Surah of the Qur'an in which besides men the jinn also, who are the other creation of the earth endowed with freedom of will and action, have been directly addressed, and both men and jinn have been made to realize the wonders of Allah's power, His countless blessings, their own helplessness and accountability before Him, and have been warned of the evil consequences of His disobedience and made aware of the best results of His obedience. Although at several other places in the Qur'an there are clear pointers to show that like the men the jinn too are a creation who have been endowed with freedom of will and action and are accountable, who have been granted the freedom of belief and unbelief, of obedience and disobedience, and among them too there are the believers and the unbelievers, the obedient and the rebellious, as among human beings, and among them too there exist such groups as have believed in the Prophets sent by God and in the Divine Books, this Surah clearly points out that the message of the Holy Prophet (peace and blessings of Allah be upon him) and the Qur'an is meant both for men and for jinn and that his Prophethood is not restricted to human beings alone. Although in the beginning of the Surah the address is directed only to human beings, for to them only belongs the vicegerency" of the earth, among them only have the Messengers of Allah been raised, and in their tongues only have the Divine Books been revealed, yet from verse 13 onward both the men and the jinn have been addressed and one and the same invitation has been extended to both. The themes of the Surah have been couched in brief sentences in a specific sequence: In vv. 1-4 it has been stated that the teaching of the Qur'an is from Allah Almighty and it is the very demand of His mercy that He should provide guidance to mankind through this teaching, for it is He Who has created man as a rational and intelligent being. In vv. 5-6 it has been said that the whole system of the Universe is functioning under Allah's Sovereignty and everything in the earth and heavens is subject to His Command alone. In vv. 7-9 another important truth that has been expressed is that Allah has established the entire system of the Universe precisely and equitably on justice, and the nature of this system requires that those who dwell in it also should adhere to justice within the bounds of their authority and should not disturb the balance. In vv. 10-25 besides mentioning the wonders and excellences of Allah's might, references have been made to His those bounties from which the jinn and men are deriving benefit. In vv.26-30 both the men and the jinn have been reminded of the truths that in this Universe no one except One God is immortal and imperishable, and there is none, from the lowest to the highest, who does not stand in need of God for his survival and other requirements. Whatever is happening here, from the earth to the heavens, is happening under His administration and control. In vv. 31-36 both the groups have been warned that the time is fast approaching when they will be called to account, which they will not be able to avoid, for God's Kingdom is encircling them from every side; it is not in their power to flee it; if they are involved in the misunderstanding that they can, they may try to do so. In vv. 37-38 it has been said that this accountability will be held on the Day of Resurrection. In vv. 39-45 the evil end of the guilty ones, from among men and jinn, who have been disobeying Allah in the world has been mentioned. And from verse 46 to the end of the Surah mention has been made of those rewards and blessings which will be granted to the righteous men and jinn who have led pious lives in the world and lived with a clear understanding that they will have to appear before their Lord one day and render an account of their deeds and actions. This whole discourse is couched in oratorical language. It is a spirited and eloquent address in the course of which after mentioning each of the wonders of Allah's great power, and each of the blessings bestowed by Him, and each of the manifestations of His Sovereignty and dominion, and each of the details of His punishment and rewards, the jinn and men have been over and over again questioned: "Which then of the bounties and favors of your Lord will you deny ?" Below we shall explain that alaa is a word with many shades of meaning, which has been used in different senses at different places in this discourse, and this question to the the jinn and men bears its own special meaning at every place according to the context. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers’ notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad’s life are interpreted differently, and Muhammad’s network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,’ alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad’s life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad’s first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Muhammad is remembered in a multitude of ways, by both Muslims and non-Muslims. And through each retelling we learn a great deal not only about Muhammad but about the social milieu of the authors. In The Lives of Muhammad (Harvard University Press, 2014), Kecia Ali, Associate Professor of Religion at Boston University, explores how several central components of the Muhammad biographical narrative are reframed by various authors within modern accounts. We find that biographers' notions of historicity changed over time, emphasis on the miraculous and supernatural events in Muhammad's life are interpreted differently, and Muhammad's network of relationships, including successors, companions, and family members gain wider interest during this period. We also find that from the nineteenth century onwards, Muhammad is often framed within the history of ‘great men,' alongside figures like Jesus, Buddha, or Plato. Descriptions of Muhammad's life cross a range of genres, such as hagiographical, polemical, political, or seeking to facilitate inter-religious dialogue. In our conversation we just begin to scratch the service of this rich book, including Ibn Ishaq, sexual ethics, revisionism, Muhammad's first wife, Khadija, and young wife, Aisha, Orientalist William Muir, polygamy, attempts to counter perceived Western misinterpretations, marital ideals, and contemporary anti-Muslim animus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Kritische Edition der arabischen Version von Galens De differentiis febrium auf Grundlage sämtlicher erhaltener Handschriften. Die deutsche Übersetzung wird en face gegeben. Im Anschluss Edition der Alexandrinischen Summarien der Fieberschrift.