خیالات
عقائد، تصورات، علوم اور مکاتبِ فکر، سادہ زبان میں۔
اب تک اس پہلو میں یہ ہے: روڈ میپ: مکمل خیالات ہال ایک بعد کے مرحلے میں آئے گا۔
† ہجری تاریخ عیسوی/جولین تاریخ سے حساب کے ذریعے نکالی گئی ہے؛ یہ منتقل شدہ تاریخ سے ایک یا دو دن مختلف ہو سکتی ہے۔
- تصور
الأدب النبوي
The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself. - تصور
أدلة القبلة: النجوم والرياح والجبال والأنهار
Al-Umari devotes the fourth gate of Masalik al-Absar to the qibla and its proofs: determination by stars, then winds, then mountains, then rivers — the field methods by which the lands' people fixed the Kaaba's bearing before precision astronomy. - تصور
أهل القبلة وعدم التكفير بالذنب
al-Tahawi's principle of calling the people of the qibla Muslims and believers so long as they accept what the Prophet brought, and of not declaring any of them an unbeliever for a sin unless he declares it lawful. - تصور
الآخرة: القبر والبعث والحساب
The Tahawi creed's articles on the punishment of the grave, the questioning by two angels, the resurrection, the reckoning, the bridge, the scale and the creation of Paradise and Hell. - تصور
الأمين (لقب النبي قبل البعثة)
The title by which Quraysh called Muhammad before prophethood for the trustworthiness and good qualities they saw in him; they cried it out when he entered as arbiter over the Black Stone during the rebuilding of the Kaaba. - تصور
العنقاء
The 'anqa of Ibn 'Abbas's report — human-faced, four-winged, eagle-beaked, its pair bred at Jerusalem then ravaged Qays 'Aylan's country until Khalid ibn Sinan's prayer ended its line — its name living on in the proverb for the rare marvel. - تصور
الأقاليم السبعة
Seven climates in each quarter of the earth — settlement reaching 24 degrees beyond the equator, the southern quarter desolate with heat, the rest drowned — and the fourth climate, Iraq, holding the fairest share where the sun's ray falls purest. - تصور
العواصم
al-Awasim — al-Rashid's self-governing frontier district 'that shields the borders', from Antioch to the Euphrates, charged with supplying the thughur; matched by the Byzantines' own Taurus defence line. - تصور
البكاؤون
Seven men of the Ansar and others who came to the Prophet asking for mounts to join the Tabuk campaign; when he had nothing to carry them, they turned back with tears streaming down their faces. - تصور
الحديث النبوي
Hadith is what is transmitted of the Prophet's words, deeds, tacit approvals and descriptions, reaching us through a chain of narrators ending at him; it is Islam's second source after the Qur'an, expounding its generals and fixing the details of worship, dealings, biography and conduct. It was gathered into works arranged by legal chapter or by narrator's musnad, most famously the six books. - تصور
الهجر (المقاطعة الاجتماعية)
The boycott the Prophet ordered after Tabuk: he forbade the Muslims to speak to the three who had stayed behind, and people shunned them for fifty nights. - تصور
حال العلم عند أهل الأندلس
Ibn Sa'id's famous profile of learning in al-Andalus: no madrasas but mosque lessons for wages, teachers who taught to teach not to earn, scholars honoured by elite and commoner alike, every science cherished except philosophy and astrology — cultivated privately by the elite while the crowd branded the practitioner 'zindiq' and might stone or burn him before the sultan intervened; thus al-Mansur opened his rise by burning such books; Maliki law alone, 'faqih' the highest honorific, and grammar at a height likened to the age of Khalil and Sibawayh. - تصور
الجساسة
The long-haired beast of Tamim al-Dari's island — 'I am the Jassasa that comes out at the end of time' — directing the castaways to the palace where a man chained in iron called himself the Dajjal and foretold the final wars. - تصور
المؤلفة قلوبهم
A legal category of recipients of zakat and spoils established in Islamic law to reconcile hearts to the faith and cement communal stability; widely applied by the Prophet at al-Ji'rana through major grants of camels and silver to Meccan and Najdi tribal chiefs. - تصور
الصلاة في أول الإسلام قبل الإسراء
What al-Raheeq al-Makhtum reports on the first prescription of prayer: two rakats morning and evening according to Muqatil ibn Sulayman citing Ghafir 55, Ibn Hajar's statement that the Prophet and his Companions certainly prayed before the Night Journey though whether anything was obligatory before the five prayers is disputed, Jibril's teaching of ablution at the first revelation, and the Muslims praying hidden in the ravines. - تصور
الشمائل المحمدية
Shama'il is the hadith genre gathering what is transmitted of the Prophet's form and character — his hair, gait, speech, food, gathering, laughter and weeping: the complete physical and moral portrait as his family and Companions conveyed it. Its most famous compilation is al-Tirmidhi's Shama'il Muhammadiyya, with which he closed his Jami', until it circulated and was commented on as a discipline of its own. - تصور
الصدق في الحديث
The theme Ka'b ibn Malik made the axis of his story: he told the Prophet the truth rather than offer a false excuse, then vowed to speak nothing but truth for the rest of his life. - تصور
عمل أهل قرطبة
Cordoban ʿamal as proof: so great was the city that Maghrebi law cited 'the practice of Cordoba', including the ruler's power to bind a qadi to one madhhab — valid per al-Baji, Cordoban practice and Sahnun's condition; void per al-Turtushi ('a great ignorance'); or the appointment valid and the condition void per al-Mazari. The custom then passed to the Maghreb, where the author's grandfather, qadi al-qudat of Fes, mourned: 'Cordoba is gone with its people, yet its people's ignorance has not departed'. - تصور
الأمر والنهي والاستطاعة
The duty of complying with prohibitions by avoidance, and with commands according to one's capacity; in Abu Hurayra's hadith 'what I forbid you, avoid, and what I command you, do of it what you can' — its occasion, per Ibn Rajab, being the questioner who asked when hajj was imposed 'every year?' until he said it three times and was told 'had I said yes it would have been obligatory and you could not have managed'; Ibn Rajab derives from it the prohibition of asking about what is not needed, of asking out of obstinacy, frivolity or mockery, of asking about what God has hidden from His servants, and of questions on the lawful and unlawful that might draw stricter rulings, noting that licence to ask was for bedouins and delegations, not the residents of Medina; and in Abu Sa'id al-Khudri's hadith — the thirty-fourth — the three grades of changing evil by hand, then tongue, then heart, according to capacity, that being the weakest of faith, corroborated by Ibn Masud's report that whoever struggles against the successors who say what they do not do with hand, tongue or heart is a believer, and beyond the heart there is not a mustard-seed of faith (pp. 218–222, 698–699). - تصور
أقسام التأليف السبعة
Hajji Khalifa's seven legitimate kinds of authorship — invention of what none preceded in, completion of the deficient, explication of the obscure, epitome without loss of meaning, collection of the scattered, ordering of the muddled, correction of a predecessor's error — plus the five benefits a late book must add and the eight conventional ru'us every author states in his opening. - تصور
الطب العربي في المدارس الأوروبية
Arslan argues that Arab medical books were the standard teaching texts in European schools until the late sixteenth century, when Europeans began translating Hippocrates directly from Greek. He quotes a French historian praising the clarity of Arab writers on scientific subjects. He uses this to show the Arab role in transmitting and developing learning, and relies on European writers he did not check here. - تصور
موقع العرب وأقوامها قبل الإسلام
The opening chapter of al-Raheeq al-Makhtum: the word 'Arab', the peninsula's borders, size and position between the continents, the historians' threefold division (extinct, original and Arabized Arabs), the Kahlani migrations from Yemen, the Adnani descent from Ismail, and the tribes' distribution across Arabia. - تصور
العارية المضمونة
A legal principle of property liability established in prophetic tradition when the Prophet borrowed one hundred coats of mail from Safwan ibn Umayya before Hunayn, assuring him: 'Not by force, but a guaranteed loan to be returned.' - تصور
العشرة المبشرون بالجنة
The ten Companions whom the Prophet named and gave the good news of Paradise, to whom al-Tahawi bears witness: Abu Bakr, Umar, Uthman, Ali, Talha, al-Zubayr, Sa'd, Sa'id, Abd al-Rahman ibn Awf and Abu Ubayda. - تصور
أشراط الساعة
al-Tahawi's statement of belief in the signs of the Hour: the coming of the Dajjal, the descent of Jesus son of Mary from heaven, the rising of the sun from its setting place, and the emergence of the beast of the earth from its place. - تصور
أسطورة بحيرا الراهب
The legend that the monk Bahira taught Muhammad his faith and was the real author of the Qur'an. Arslan reports the view of the orientalist Carra de Vaux, who found the legend in Arabic, thought it had no value, and noted that some Roman Catholic priests in Syria still believed it. Arslan mainly reports that scholar's assessment. The entry describes an old argument rather than settling a historical question. - تصور
بيع المحرمات
The prohibition of selling the prohibited in the forty-fifth hadith of Ibn Rajab's additions: 'God and His Messenger forbade the sale of wine, carrion, swine and idols' — so what is forbidden to eat or benefit from is forbidden to sell, the extension of the prohibition to its price being drawn from the question over carrion fat sought for caulking, oiling and lighting — answered 'no, it is forbidden' — and from the saying 'God fight the Jews: God had forbidden them the fat, so they melted it, sold it and ate its price' — the rule being that whatever's substance is forbidden, its price is forbidden too, and altering its form does not make it lawful (Jami' al-Ulum wal-Hikam p. 871). - تصور
البينة واليمين في الخصومات
The rule of litigation founded by Ibn Abbas's hadith — the thirty-third of the Forty — 'proof lies on the claimant and the oath on the one who denies': were people given by mere claims, some would claim others' blood and wealth, so the claimant must produce evidence for what he alleges and the denier swear to the negation of what is imputed to him; the two Sahihs word it 'but the oath is on the one against whom claim is made', the Prophet so ruling in Nafi' ibn Umar al-Jumahi's route, and al-Isma'ili's wording has 'proof on the seeker and the oath on the one sought from' — the root of the Islamic evidentiary order in judgment (Jami' al-Ulum wal-Hikam p. 684). - تصور
البدعة والمحدثات
Introducing into religion what the Lawgiver's command did not bring; Ibn Rajab makes Aisha's hadith 'whoever introduces into this matter of ours what is not of it has it rejected' the scale of deeds in their outward form, as the hadith of intentions is their scale inwardly: every act not upon the command of God and His Messenger is thrown back at its doer, and whoever introduces into religion what God and His Messenger did not permit is no part of the religion; he pairs it with al-Irbad ibn Sariya's hadith 'beware of newly introduced matters, for every innovation is an error', deferring the detailed discussion of innovations to his commentary on it (hadith 28); in that commentary he reads 'beware of novelties, for every innovation is error' as a warning to the community against following invented matters, emphasised by the universal 'every innovation is error', and defines the intended innovation as what is introduced with no foundation in the Law to indicate it — whatever does have a legal basis is no innovation in the legal sense though it may be one linguistically; he couples it with Jabir's sermon report in Sahih Muslim 'the worst of matters are their novelties and every innovation is error', with his account of the Rightly Guided as those who know the truth and follow it — unlike the ghawi who knows and does not follow and the dall who does not know at all — and with his reading of 'you will see much disagreement' as foretelling the community's divergence in roots and branches (Jami' al-Ulum wal-Hikam pp. 581–601). - تصور
البر
In the twenty-seventh hadith of the Forty, righteousness (birr) and sin (ithm) are defined through conscience and character together: in al-Nawwas ibn Sam'an's report in Muslim (2553), 'righteousness is good character, and sin is what wavers in your soul and you dislike for people to see it' — righteousness reduced to sheer character, and sin marked by inner unease joined to dislike of public exposure; and in Wabisa ibn Ma'bad's report in Ahmad and al-Darimi, the Prophet commanded 'consult your own soul' while poking his chest with three fingers: righteousness is what the heart and soul are at peace with, and sin is what wavers in the heart and hesitates in the breast even if people give verdict upon verdict — inner rest and expansiveness made the sign of righteousness, and inner hesitation the sign of sin even against the muftis' rulings; Abu Umama's route 'if something wavers in your breast, leave it' and Abu Tha'laba al-Khushani's 'righteousness is what the soul rests in and the heart is at peace with … even if the muftis give you verdicts' corroborate it, both chains sound for Ibn Rajab. - تصور
البيوت المعظمة على أسماء الكواكب
The report that seven great houses were raised to the planets — the Ka'ba named Saturn's for its endurance, Isfahan's Maris, India's magnet-shrine Mandusan, Manushihr's lunar Nawbahar at Balkh whose wardens took the title Barmak, and al-Dahhak's Venus-temple Ghumdan at San'a' — each idol-house built when the stars were seen to hide. - تصور
بيوت النيران
The first fire-temple builder, in al-Mas'udi's telling, was Afridun — told the flame was a link to God of the luminous kind, he took a share to Khurasan: the houses of Tus, Bukhara's Bard-Sura, Bahman's Karakir in Sijistan, the Shiz house whose idols Anushirwan cast out or whose fire he moved to al-Baraka, Kaykhusraw's Kawsaja, Qumis's Jarish spared by Alexander, Siyawush's Kanjadha toward China, and Arjan's — the animals' rush at flame glossed by moth and by Basra's lamp-fished waters. - تصور
الفرق بين الخلافة والملك
Arslan separates caliphate from kingship. In his account the caliphate is a general trusteeship of the community to uphold the Sharia, restrain the strong against the weak and defend Islam from outside attack. It exists only by the community's will, so the caliph's authority comes from the community. He credits Lothrop Stoddard with understanding this and rejects the view that popular sovereignty is purely Western. He illustrates the point with Abu Bakr, who after his accession kept working and took only a modest allowance from public funds. This is the author's account of the principle. - تصور
أسباب سرعة الفتح العربي
Arslan surveys European explanations for how fast the Arab conquests moved: the warlike character of the Arabs, the Bedouin love of raiding and plunder, and the weariness of subject peoples with their rulers. He finds these insufficient and argues that the decisive force was moral: the Qur'an, its memorisation and the authority of its readers, together with a social and political order he says was fairer than the despotic governments it replaced. He notes the battles of Yarmuk, al-Qadisiyya and Nahavand and the reach of the state beyond the Oxus. This is the author's own explanation, and other historians disagree. - تصور
النصرانية في جزيرة العرب قبل الإسلام
Christianity came to Arabia through the Abyssinian and Roman occupations in al-Raheeq al-Makhtum's account: Christian missions entered Yemen during the first Abyssinian occupation, Najran was converted by the ascetic Faymiyun, Abraha spread it vigorously and built the Yemeni Kaaba to divert the Arabs' pilgrimage, and the Ghassanids, Taghlib, Tayy and some kings of al-Hira adopted it from their proximity to the Romans. - تصور
الدول المستعمرة والإسلام
A short chapter in which Arslan argues that the Allied powers in the First World War refused alliances with Muslim states such as Persia, Egypt and the Hijaz (the Sharif Husayn's alliance came only in 1915). In his reading they would not bind themselves to reward Muslim governments after victory. He concludes that colonial powers would accept no friendship from Islam and that Muslims paid in lives and money for their cause without return. This is his interpretation of wartime events, not a settled account of the powers' intentions. - تصور
الدوشرمة (نظام التجنيد)
The devshirme — the name given in European sources to the Ottoman levy of Christian boys for the Janissary corps and palace service, sometimes called the 'boy tribute'. Its very existence as a levy is contested between Muslim and Western historiography. - تصور
الذكر
Remembrance of God in the fiftieth hadith — the seal of Ibn Rajab's additions — is the comprehensive gate to hold to when the laws grow many: 'keep your tongue moist with the remembrance of God', with Mu'adh's corroborant 'that you die with your tongue moist with the remembrance of God'; Ibn Rajab notes that many excellences of remembrance were scattered through the book and treats here the merit of its constancy and abundance — through the verses commanding much remembrance and praising the remembering men and women with forgiveness and a great reward — so dhikr is the easiest of works and the noblest, the nearest to God, needing no place, state, ablution, facing of the qibla or any other condition (Jami' al-Ulum wal-Hikam p. 927). - تصور
الذمة
Dhimma in al-Baladhuri is the written covenant of security granted to treaty peoples of the Book: its formula in the Prophet's letter to Najran runs 'they have God's protection and the protection of His messenger over their persons, religion, lands, wealth, absent and present', and its stipulated terms in the Najran peace include that they not be seduced from their religion or its ranks, nor levied nor tithed, and in the letter's text that no bishop be removed from his bishopric, no monk from his monasticism, no right of theirs or their images — crucifixes and icons — be altered, and no army tread their land, while whoever of them took usury the Prophet's protection was quit of him; the letter of the people of Maqna grants 'God's protection and His messenger's' with security and pardon for every blood; and the dhimma was renewed under the caliphs — Abu Bakr wrote to the people of Najran on the model of the Prophet's letter, and Uthman called them 'a people who have a dhimma' when he remitted two hundred of their hullas. - تصور
ديوان البريد
The postal diwan as Abu al-Faraj Qudama ibn Ja'far prescribes it in Kitab al-Kharaj wa-Sina'at al-Kitaba: a diwan unto itself receiving dispatches from every province and forwarding each to its destination, presenting the barid masters' reports from all regions to the caliph or composing their digests, overseeing the station-masters, timekeepers and clerks of the relay routes, disbursing their rations and commissioning the keepers of itineraries in every misr — its chief required to be a man of trust. - تصور
ديوان الخاتم
The seal registry: Mu'awiya was the first to institute it, appointing Ubayd Allah ibn Aws al-Ghassani and handing him the seal, whose bezel read 'for every deed a recompense'. Its occasion was a warrant for one hundred thousand which a man unsealed and raised to two hundred thousand; when the account came up and Mu'awiya disavowed it he established the diwan al-khatim thenceforth, sealing letters so they could neither be opened nor padded — a practice that lasted among the Abbasid caliphs to their last days. - تصور
ديانات العرب في الجاهلية
Al-Mas'udi's taxonomy of the Arabs before Islam: unitarians affirming the Creator and resurrection — with the intermission-preachers Quss ibn Sa'ida, Ri'ab al-Shanni and Bahira the monk of Abd al-Qays; idolaters who acknowledged creation and resurrection yet denied the prophets and sought nearness through idols; and materialists denying resurrection and messengers alike. - تصور
الحالة الاقتصادية في العرب قبل الإسلام
In al-Raheeq al-Makhtum's account the economy followed the social condition: trade was the chief means of livelihood and needed a security found only in the sacred months, when the fairs of Ukaz, Dhu al-Majaz and Majanna were held; crafts such as weaving and tanning belonged to Yemen, al-Hira and the Syrian marches, while the interior had farming, herding and women's spinning, goods were prey to war, and poverty, hunger and nakedness were general. - تصور
عتق أرقاء العدو عند لجوئهم للمسلمين
A legal principle in Islamic law of war established during the siege of Ta'if when the Prophet proclaimed: 'Whichever slave descends from the fortress to us is a free man', freeing over a dozen men including Abu Bakra as 'freemen of God' and refusing to return them upon Ta'if's submission. - تصور
آداب المجتمع الجديد في المدينة
The manners the Prophet taught his companions in Medina: spreading the greeting of peace, feeding people, keeping kinship ties, good neighbourliness, mutual compassion, charity to the weak and clearing the road of harm, as al-Raheeq al-Makhtum reports them from the sound hadiths. - تصور
الفلسفة
Philosophy in Islamic civilisation; Ibn Bajja was counted among the philosophers of Islam, and Ibn Rushd devoted himself to Aristotle, translating him into Arabic and writing some fifty works. - تصور
الفتح عنوة
Fath 'anwa in al-Baladhuri is taking a town or land by combat and siege: his example is Khaybar — he reports via Abd al-Razzaq from Ma'mar from al-Zuhri 'that the Prophet took Khaybar by force ('anwatan)', so its goods and Khaybar itself were divided among the fighters — in Ibn Abbas's report 'Khaybar was divided into one thousand five hundred and eighty shares' matching the number of combatants, the Prophet's safaya from it being an allotment from which he provisioned his wives, his uncle Abbas, Abu Bakr, Umar, al-Hasan, al-Husayn and Banu al-Muttalib; 'anwa contrasts with sulh — what was taken by treaty remained with its people on the treaty terms, like Fadak, while what was taken by force became booty divided among those present at the conquest. - تصور
الفتح صلحاً
Fath sulhan in al-Baladhuri is taking a town by negotiated capitulation without combat: his first example is Fadak — on his return from Khaybar the Prophet sent Muhayyisa ibn Masud al-Ansari calling its people to Islam, 'and they made peace with the Prophet on half the land with its soil, and he accepted that from them', so its people remained in it through the Prophet's life and Abu Bakr's until Umar exiled them; sulh contrasts with 'anwa — treaty peoples keep their lands and property on the treaty's terms except what was stipulated, and the half-land treaty made half of Fadak pure fay' for the Prophet 'because the Muslims had not charged upon it with horse or camel'. - تصور
الفيء
Fay' in al-Baladhuri's usage is property God restored (afaa) to the Muslims from the People of the Book without combat: after Khaybar was taken by force the people of Fadak made peace with the Prophet on half their land with its soil, 'so half of Fadak was the Prophet's alone because the Muslims had not charged upon it with horse or camel'; and Umar is reported saying 'the Prophet had three safaya — the land of Banu al-Nadir as an endowment for his contingencies, Khaybar divided into three parts, and Fadak for the wayfarers' — the governing verse being al-Hashr 59:7 concerning Banu al-Nadir's property. Fay' thus contrasts with ghanima: what was charged upon with horse and camel was divided among the fighters, while what was restored without fighting was the Prophet's to place where God placed it. - تصور
فتن المئات
The 'century calamity' pattern al-Suyuti sets at his book's close, from Abd Allah ibn Amr's saying that each century's head brings an affair: the first, al-Hajjaj's strife; the second, al-Ma'mun's civil war and the mihna — 'the greatest of this umma's trials'; the third, the Qarmati, al-Muqtadir's deposition-day slaughter and the Ubaydi state's dawn; the fourth, al-Hakim's strife; the fifth, the Franks' taking of Syria and Jerusalem; the sixth, the unprecedented famine and the Tatars' beginning; the seventh, the great Tatar calamity 'that poured seas of Muslim blood'; the eighth, Timur's, which dwarfed it. His prayer to be taken before the ninth was answered, his student Jaramard writes — for that fitna was Selim Shah's conquest of Egypt. - تصور
أركان الإسلام الخمسة
The five acts on which Islam is built according to the sound hadith: the testimony that there is no god but God and that Muhammad is God's messenger, establishing prayer, paying zakat, pilgrimage and fasting Ramadan. - تصور
حرية الفكر والاستبداد في تاريخ الإسلام
In his preface Arslan offers an overall thesis: an early age of free reasoning and ijtihad, followed by a shift from consultative caliphate to despotic rule, which narrowed free thought and gave tradition the upper hand over reason. He says the Mu'tazila began as a free-thinking school, and that Umayyad rulers who first favoured them turned against them once they acquired political weight. He treats the later dominance of traditionalists as part of this long decline. This is the preface's thesis, which needs checking against histories of theology and politics and is not accepted by all historians. - تصور
الغضب
The soul's agitation at offence or opposition, from which the sharia magnifies the call to guard; a man came to the Prophet saying 'counsel me' and he answered 'do not become angry', the man repeating his request several times and receiving the same answer — one route has 'teach me something and do not make it long that I may retain it', another 'point me to a deed that admits me to Paradise' — the answer one in every case; Ibn Rajab infers that repeating the answer to the renewed request shows anger to be the sum of evil and guarding against it the sum of good; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'do not become angry' is one of the four hadiths from which all the conduct of goodness branches, and among the definitions of good character are Ahmad's 'that you not become angry or fierce' and Ishaq ibn Rahuya's 'a cheerful face and not becoming angry'. - تصور
الغيبة
Ghayba — the Twelver belief that the imam may withdraw from sight without ceasing to exist; for the twelfth imam this is the occultation of the Mahdi, who 'conceals himself in his time... then appears like a meteor in the darkness of night'. - تصور
الغول والغيلان
The desert ghul — goat-legged, appearing to travellers in lonely places; Arabs kept to the track chanting the goat-foot rajaz until it fled to the wadis. Umar is said to have struck one with his sword before Islam. Naturalist readings made it a deformed beast; a Hindu-astral theory made it the 48 stars 'bearing the ghul's head' (Ptolemy, Abu Ma'shar's Great Introduction). Distinct from the sa'la'at; the qutrub and ghaddar haunt Yemen and Upper Egypt; and the egg-genealogy of the jinn assigns them and the marada, abalisa and hawam their dwelling-places. - تصور
الغلاميات
The boy-lookalike maids — cropped, turbaned and belted like lads — whom Zubayda dressed for al-Amin, a court fashion that spread to high and low and took the name ghulamiyyat. - تصور
تحريم الغلول
A strict legal and ethical prohibition forbidding the misappropriation of spoils before equitable distribution; emphasized by the Prophet at al-Ji'rana holding up a tuft of camel hair and warning that ghulul brings disgrace and fire on the Day of Resurrection even down to a needle and thread. - تصور
مسألة الحضارمة في جاوى
Arslan describes how the Dutch restricted Hadrami Arab migrants in the Dutch East Indies, limiting their movement and residence although many had settled and become local. He quotes the orientalist Christiaan Snouck Hurgronje, who called the exclusion unjust but favoured limiting Islamic influence, including avoiding Sharia-based legislation and leaving only family law to Muslims. Arslan reads the policy as an attempt to weaken links between Javanese Muslims and the wider Islamic world. This is his reading of Dutch sources, which others may dispute. - تصور
الحلال والحرام والمشتبهات
The division of rulings and things into plainly lawful, plainly unlawful, and doubtful matters between them that many people cannot assign to either side though the firmly grounded in knowledge are not in doubt; Ibn Rajab gives as plainly lawful the good foods — crops, fruits, cattle — and marriage and concubinage when acquired by a valid contract; as plainly unlawful carrion, blood, pork, wine, marriage within the prohibited degrees, silk for men and unlawful gains such as usury, gambling, theft and usurpation; and as doubtful what is disputed as to its lawfulness — animals such as horses, mules, donkeys and the dabb lizard, intoxicating-when-abundant drinks, and disputed transactions such as 'ina and tawarruq — this being Ahmad's and Ishaq's and other imams' explanation of the doubtful; whoever avoids the doubtful clears his religion and honour, and whoever falls into it is like a shepherd at the edge of God's sanctuary. - تصور
الهم بالعمل
The hamm in the thirty-seventh hadith of the Forty — the heart's resolve upon an act before doing it — is the measure by which deeds are written with God: 'whoever resolves on a good deed and does not do it, God writes it down as a complete good deed; if he resolves and does it, ten good deeds to seven hundred times over and more; if he resolves on an evil deed and does not do it, He writes it down as a complete good deed; and if he resolves and does it, God writes it down as a single evil deed' — so resolve for good is rewarded even without the act, resolve for evil is unpunished and counts as good when left for God's sake, and no evil deed is written except upon doing; resolve outranks a passing thought as a settled purpose approaching firm intention (Jami' al-Ulum wal-Hikam pp. 754–755). - تصور
حرم المدينة
The Prophet's declaration of Medina as a sanctuary, as Abraham sanctified Mecca, with defined bounds — 'between 'Ayr and Thawr' or, in the reading preferred by al-Hazimi and Abu 'Ubayd, 'to Uhud', and 'between its two lava fields' east and west; within it hunting and tree-cutting are forbidden save specified exceptions, the bloodwit for unintended killing is made heavier, and innovation or harbouring an innovator is proscribed. Samhudi credits the sanctity of the boundary with diverting the fire of 654 as it reached the haram. - تصور
الحسد
Envy in the hadith 'do not envy one another, do not outbid one another, do not hate one another, do not turn away from one another' — the thirty-fifth of the Forty — is the first of four prohibitions ordering the heart's side of Islamic brotherhood before the prohibitions of dealings: the wishing that another's blessing be removed or the resenting of his favour, placed alongside najash — bidding on goods without intent to buy so as to deceive — and mutual hatred and turning away, all of them diseases of hearts from which the severing of brotherhood grows, the hadith coupling them with the despising of a Muslim brother declared sufficient evil for its doer (Jami' al-Ulum wal-Hikam p. 710). - تصور
الهوى
Hawa in the forty-first hadith of the Forty is the soul's inclination that must be made subject to revelation: 'none of you believes until his desire is brought to follow what I have brought' — following vain desire is the opposite of following the Messenger, and a condition of faith is that the soul's bent be made a follower of the Law, not followed; from it grow the corruption of opinion ruling alone and the preferring of appetite over proof (Jami' al-Ulum wal-Hikam p. 824). - تصور
الهواتف
Voices heard without a visible body — commonest (al-Mas'udi says) around the Prophet's birth and mission; the naturalist reading traces them to the fancies bred by desert solitude and melancholy. - تصور
الحياء
The disposition that restrains a person from ugly deeds; in Abu Masud al-Badri's hadith in al-Bukhari: 'what people have retained of the speech of the first prophethood: if you feel no shame, do as you wish' — 'the speech of the first prophethood' meaning, for Ibn Rajab, what was handed down from the earlier prophets and inherited by people generation after generation until it reached the first of this community, one route adding 'nothing of the speech of the first prophethood reached people except this'; 'if you feel no shame, do as you wish' has two readings — not an imperative but censure: either threat and warning like 'do as you wish, for He sees what you do' and the hadith 'whoever sells wine, let him then carve up the pigs', the choice of a group including Abu al-Abbas Tha'lab, or an imperative in form carrying a statement — whoever lacks shame does whatever he wishes, shame being the only check on ugly deeds, like 'whoever lies about me deliberately, let him take his seat in the Fire' — the choice of Abu Ubayd al-Qasim ibn Sallam, Ibn Qutayba and Muhammad ibn Nasr al-Marwazi, Abu Dawud reporting from Ahmad what indicates the same. - تصور
حفظ اللسان
Guarding the tongue is, for Ibn Rajab, the controlling element of all religious practice: in Mu'adh's hadith, after the gates of good and the head-pillar-peak of the matter, the Prophet asked 'shall I tell you of what controls all of that?', took hold of his own tongue and said 'restrain this', and when Mu'adh asked whether people are taken to account for their speech he answered 'may your mother be bereft of you — are people thrown onto their faces, or their nostrils, in the Fire for anything but the harvest of their tongues?'; it stands alongside Abu Hurayra's 'whoever believes in God and the Last Day let him speak good or keep silent' (hadith 15) and the Prophet's gesture to his own tongue when Sufyan al-Thaqafi asked what to guard against (hadith 21) — one organ whose harvest is the commonest cause of people being pitched into the Fire, as the repeated hadiths of the Forty declare. - تصور
الحِمى
A reserved pasture closed to all but those for whom it is set aside; in Ibn Hisham the Prophet set a hima around the village of Jurash with marked boundaries for the horse, the riding camel and the plough-ox, declaring the property of any outsider who grazed it forfeit, and wrote to Hamdan that the heights and lowlands of their land were theirs to graze while they prayed and paid zakat. Al-Hamdani's gazetteer still maps the tribal himas by name two centuries on — the hima of Dariyya, of the Qutayf and of the Nuta among them. - تصور
الحب للأخ
That the believer loves for his brother, and for people, what he loves for himself of good; in Anas ibn Malik's hadith 'none of you believes until he loves for his brother what he loves for himself' — Muslim's wording 'for his neighbour or his brother' — and in Ibn Hibban's version 'no servant reaches the reality of iman until he loves for people what he loves for himself of good'; Ibn Rajab explains that this addition clarifies that the negation of iman is a negation of attaining its reality and perfection rather than of its root, iman being often negated for the absence of some of its pillars and duties — loving good for one's brother, neighbour and people among them; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'the believer loves for his brother what he loves for himself' is one of the four hadiths from which all the conduct of goodness branches. - تصور
محبة الصحابة وحكم الكلام فيهم (في العقيدة الطحاوية)
al-Tahawi's statement that the Prophet's Companions are loved, that none is disowned, that they are mentioned only well, and that whoever speaks well of them, of the Prophet's wives and of his descendants has cleared himself of hypocrisy. - تصور
حدوث العالم وقدمه
The eternity debate as al-Mas'udi stages it: Indian and Greek eternalists' great-year recurrence, the naturalists' hot-wet generation against cold-dry corruption, then his own kalam proof from the world's finite parts to a formless Maker — followed by the peoples' world-ages: the Jews' scriptural six thousand years, the Christians' agreement, and the Sabians' Greek doctrine. - تصور
حرمة دم المسلم
The inviolability of the blood of one who testifies that there is no god but God and that Muhammad is His messenger, lifted in only three cases as in Ibn Masud's hadith in the two Sahihs — 'the previously-married adulterer, a life for a life, and the one who abandons his religion, leaving the community' — Uthman's version in al-Tirmidhi, al-Nasa'i and Ibn Majah running 'disbelieves after his Islam, commits adultery after being chaste, or kills a soul without due cause', with one of al-Nasa'i's routes spelling out the ruling in each; Ibn Rajab calls these three the claim of Islam by which blood may lawfully be shed, transmits that killing for each is agreed among Muslims, that Muslims agree the previously-married adulterer's hadd is stoning until death — the Prophet having stoned Ma'iz and the Ghamidiyya woman — that stoning stood among what was abrogated from the Quran's wording, and that Ibn Abbas derived it from al-Ma'ida's 'you used to hide of the scripture'; Umar's version adds his fear that a time would come when people, not finding stoning in God's book, would stray by abandoning an obligation God sent down. - تصور
حسن الإسلام وترك ما لا يعني
Part of the goodness of a person's Islam is leaving what does not concern him in word and deed and confining himself to what does; Ibn Rajab explains that 'concerns him' means what his purposeful attention attaches to, and that the leaving is governed by the ruling of the sharia and Islam rather than by whim or the soul's desire — which is why the Prophet made it a mark of the goodness of one's Islam; when a person's Islam is sound it entails leaving all that does not concern him of the forbidden, the doubtful, the disliked, and the superfluous among the permissible for which he has no need, rising thereby to the station of ihsan, from which, together with watchfulness, is born modesty before God and the abandoning of all that occasions shame; Ibn Rajab calls it a great foundation of the foundations of proper conduct and cites Abu Amr ibn al-Salah reporting from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: 'whoever believes in God and the Last Day, let him speak good or keep silent', this hadith, 'do not become angry', and 'the believer loves for his brother what he loves for himself'. - تصور
عبادة الأصنام في الجاهلية ومراسمها
The rites of idol worship among the Arabs of the Jahiliyya as al-Raheeq al-Makhtum lists them: devotion and appeal to the idols as intercessors with God, pilgrimage, circumambulation and prostration to them, slaughter for them and in their names, a share of food, crops and cattle set aside for them, vows, and the consecrated animals; most were introduced by Amr ibn Luhayy and thought a good innovation rather than a change of Ibrahim's religion, and the Qur'an rejects them in al-An'am, al-Ma'ida, al-Zumar and Yunus. - تصور
الإحسان
The third level named in the hadith of Jibril after islam and iman, defined by the Prophet as worshipping God as though you see Him, for even if you do not see Him, He sees you. In his commentary on Shaddad ibn Aws's hadith 'God has prescribed ihsan upon everything' Ibn Rajab extends it from the station of watchful worship to a ruling written upon all things — reaching excellence even in execution and slaughter — noting that the wording of 'writing' entails obligation for most jurists and usul scholars. - تصور
الإكراه
Compulsion in Ibn Abbas's hadith — the thirty-ninth of the Forty — is the third thing God lifted from the community: 'and what they were coerced into' — another's forcing one, by credible threat, into a deed or utterance; its rulings in the commentary differ by subject: in the word of unbelief it was excepted by His saying 'except one compelled while his heart is at rest in faith', and in transactions and utterances it affects validity and bindingness, the unifying principle being that compulsion removes deliberate assent so the ruling does not settle upon its subject as it settles on the willing actor (Jami' al-Ulum wal-Hikam p. 796). - تصور
طلب العلم
Seeking knowledge in Abu Hurayra's hadith — the thirty-sixth of the Forty — is among the greatest paths to Paradise: 'whoever treads a path seeking knowledge, God will ease for him by it a path to Paradise', and it is paired with gatherings of remembrance in God's houses, where the Book is recited and studied together, upon whom serenity descends, mercy envelopes and the angels surround while God mentions them among those with Him; the hadith closes by making deeds, not lineage, the rescuer — 'whoever is slowed by his deeds, his descent will not speed him along' — so that treading the path of learning and studying the Qur'an in company are means to serenity and divine mention, while reliance on ancestry is answered by the rule of works (Jami' al-Ulum wal-Hikam p. 731). - تصور
علم الفرائض
The science of inheritance shares, anchored in the forty-third hadith — the first of Ibn Rajab's additions — as the text that gathers the rulings of succession: 'give the fixed shares to their people; whatever the shares leave over goes to the nearest male' — so those named for fixed portions in the Book take them first, then the nearest male agnate claims the residue, on the view of a group of imams including Ahmad and Ishaq; upon it turns the dispute of the sister alongside the daughter — Ibn Abbas's and the Zahiris' position that she inherits the residue by agnation versus the majority of Umar, Ali, A'isha, Zayd, Ibn Masud and Mu'adh that she is residuayer with her — and to the hadith attach further the controversy over the distant kindred's share and the sense of 'a male man' (Jami' al-Ulum wal-Hikam pp. 846–847). - تصور
علم الكلام
Ilm al-kalam — the new discipline of speculative theology that coalesced in the first Abbasid era; Ahmad Amin traces its rise to internal causes (the Qur'an's own engagement with rival creeds, the post-conquest turn to reflection) and external ones (foreign cultures and religions). - تصور
الإمامة
The Imamate — the axis of Imami doctrine per al-Kafi: the imam shares the prophets' link to God, the earth is never without a hujja, and 'the imamate is the station of the prophets, God's caliphate, the reins of religion'. - تصور
الإيمان
Belief in the articles of the creed as the Prophet set them out in the hadith of Jibril: belief in God, His angels, His books, meeting Him, His messengers and the resurrection; al-Bukhari's chapter heading on the branches of iman states that it is speech and action, which increases and decreases. - تصور
الأسباب الداخلية لتأخر المسلمين
In the same chapter Arslan attributes Muslim decline to internal causes: waning resolve, corruption of morals, neglect of the Qur'an's clear rulings, following desire, and above all rivalry for command between tribal groups such as the Qays and the Yemen. He compares the fall of Greece and Rome and argues that the Christianisation of Rome was not the sole cause of its decline. He rejects the view that Islam itself caused backwardness. This is his explanation, offered as a view rather than a neutral history. - تصور
الإقطاع
Iqta' in al-Baladhuri is the ruler's grant of lands to those deserving or requesting them; its limits in his reports include that a request need not be granted: Abyad ibn Hammal asked the Prophet for the salt flat at Ma'rib and, being told it was like freely flowing water ('id water), he refused to allot it to him, whereas Alqama ibn Wa'il al-Hadrami — as reported from his father — was granted land in Hadramawt; broader still were the Prophet's Khaybar grants, as he allotted al-Zubayr land with palms and trees, and among Umar ibn Abd al-Aziz's arrangements his confirming the heirs in land the Prophet had provisioned after they were registered — so the iqta' runs between designation of public amenities that cannot be granted and the sovereign gift of dead or reclaimed land. - تصور
لماذا راق الإسلام بذاته
In chapters titled 'Islamic civilisation' and 'Why Islam rose by its own merits' Arslan rebuts the claim, made by some European writers and missionaries, that Islam caused backwardness. He argues that older Eastern civilisations had declined before Islam, that Arab-Islamic learning built on inherited knowledge while adding to it, and that the great centres of learning welcomed students of many faiths. He admits that later centuries took a different course but puts the cause on political and social factors rather than the religion. This is his argument. - تصور
الإسلام (الدين)
The name of the religion the Prophet Muhammad taught; in the best-known hadith its meaning is to worship God without associating anything with Him, to establish prayer, pay the obligatory alms and fast Ramadan; it is also described as a structure built on five pillars. - تصور
اليقظة الإسلامية
Arslan's first chapter describes the Muslim world of the eighteenth century as at its lowest point, then surveys the reform movements that followed: a religious revival in Najd whose influence spread through the pilgrimage, a liberal reform current in India, reformers such as Muhammad Abduh in Egypt, and the Young Turk movement after 1908. He separates gradual reformers who work within Islam from radical nationalists who stir religious feeling against everything Western. This division is the author's own classification. - تصور
الإسناد
The isnad is the chain of men linking a hadith's text back to the Prophet or a Companion — 'so-and-so told us from so-and-so'; by it the muhaddithun judged a report sound or weak, examining narrators for integrity and precision and the chain for continuity. Muslim opened his Sahih with the isnad's dignity and its guarding against fabrication, so that it came to be counted among this community's distinguishing marks. - تصور
الاستقامة
Standing firm upon faith and obedience after the words 'I believe in God'; in Sufyan ibn Abdullah al-Thaqafi's hadith he asked the Prophet for comprehensive words of Islam he would not need to ask anyone after him about and was answered 'say: I believe in God, then stand firm' — one route 'say: my Lord is God, then stand firm' — its meaning for Ibn Rajab drawn from 'those who say our Lord is God then stand firm' in Fussilat and al-Ahqaf; Abu Bakr is reported glossing 'then stood firm' three ways: 'they associated nothing with God', 'they did not turn to a god other than Him', and 'they stood firm that God is their Lord'; a weak al-Nasa'i route through Anas adds 'people have said it then most of them disbelieved, and whoever dies upon it is of the people of istiqama'; and in the hadith's continuation in al-Tirmidhi and al-Nasa'i, when he asked 'what do you most fear for me?' and 'what shall I guard against?', the Prophet took hold of his own tongue — 'this' — or gestured to it, making guarding the tongue among the greatest things istiqama watches. - تصور
استراق السمع
The doctrine that kahins drew their news from devils who eavesdropped at heaven's gate and cast it on their tongues — al-Mas'udi affirming that jinn know no unseen save what they snatch from the angels' hearing. - تصور
الاسترضاع في البادية
The custom of the settled Arabs of seeking wet-nurses in the desert for their children, to keep them from the diseases of the towns, strengthen their bodies and nerves, and let them master pure Arabic from the cradle; by it the Prophet was nursed among Banu Sa'd ibn Bakr by Halima. - تصور
اتصال الإسناد وثبوت اللقي
The condition held by a majority traditionist school for accepting a chain as connected: that each narrator's hearing of, or meeting with, his own informant be proven — not mere contemporaneity and 'an'ana; Ibn Rajab sets out this principle plainly in his takhrij of 'fear God wherever you are': the view of al-Bukhari, his teacher Ali ibn al-Madini, Abu Zur'a, Abu Hatim and others that a hadith connects only with proven meeting, Ahmad's wording indicating the same and al-Shafi'i stating it in the Risala — all contrary to Muslim's position; the application is Maymun ibn Abi Shabib, the chain's reporter from Abu Dharr and Mu'adh: al-Fallas found no 'I heard' in any of his Companion reports, Abu Hatim declared his routes from Abu Dharr and A'isha unconnected, Abu Dawud held he reached neither A'isha nor Ali — still less Mu'adh — and al-Bukhari narrates nothing from him in his Sahih nor Muslim except in his introduction; hence al-Hakim's grading of the hadith as sound on the two Shaykhs' condition is, for Ibn Rajab, mistaken on both counts, and al-Daraqutni preferred its mursal route. - تصور
أخلاق أهل الجاهلية
The praiseworthy traits al-Raheeq al-Makhtum finds among the Arabs of the Jahiliyya alongside their vices: generosity, which filled half their poetry and bore blood-money and burdens, and from which came their boasting of wine and gambling; fidelity to covenants, a religion to them as in the stories of Hani ibn Mas'ud, al-Samaw'al and Hajib ibn Zurara; self-respect and refusal of humiliation; resolve; forbearance, rare among them; and Bedouin simplicity yielding truthfulness and trust; the author sees in these traits a reason the Arabs were chosen to bear the message. - تصور
اليابان وآمال المسلمين بعد 1904
In the Pan-Islamic chapter Arslan records how Muslims cheered Japan's victory over Russia in 1904, quoting an Egyptian newspaper and a Chinese Muslim scholar who thought Japanese conversion might change the course of Islamic politics. He reports that Japan welcomed a Muslim delegation warmly but showed no interest in converting, and he sees the lasting result as friendlier ties between Muslim peoples and non-Muslim Asian nations. This is drawn from the press and gatherings as Arslan reports them, not evidence of Japan's intentions. - تصور
جيش العسرة
The name Ibn Hisham records for the army of the Tabuk expedition, in a report about Uthman ibn Affan spending a thousand dinars on it. - تصور
نداء الجهاد سنة 1914
After the Ottoman sultan declared jihad in late 1914, Arslan says the Allies portrayed the call as a cry in the wilderness, while in his view the response was greater than reported, though slower to appear in public. He links this to how Muslim leaders saw the Ottoman state's limits and its alliance with Germany. This is his reading of the evidence and needs checking against Ottoman, British and French documents. - تصور
الجزية
Jizya in al-Baladhuri is what the People of the Book pay per head under treaty in return for confirmation in their religion and lands: he reports from al-Zuhri 'the first of the People of the Book to pay the jizya, so far as we know, were the people of Najran, who were Christians; then the people of Ayla, Adhruh and the people of Adhri'at paid jizya in the Tabuk campaign'; its forms with him include a dinar per hālim per year — the treaty of Ayla totalling three hundred dinars, Jurash a dinar per hālim plus hospitality for Muslims, Adhruh a hundred dinars every Rajab, and the Jews of Maqna a quarter of the 'uruk catch, a quarter of the women's spinning and a quarter of the fruits — beyond which the people of Maqna owed 'no jizya and no corvée'; when Umar ibn Abd al-Aziz took office he had the people of Najran counted, found them at a tithe of their former number and said 'I see this treaty is a jizya on their heads, not a treaty on their lands — and the jizya of the dead and of the Muslim lapses', so he set them at two hundred hullas. - تصور
اليهودية في جزيرة العرب قبل الإسلام
Judaism reached Arabia in at least two stages in al-Raheeq al-Makhtum's account: Jewish migration to northern Hijaz after Nebuchadnezzar's destruction of Palestine in 587 BCE, then after the Roman occupation of Palestine in 70 CE, when many tribes settled Yathrib, Khaybar and Tayma and built villages and forts; the well-known Jewish tribes at the coming of Islam were Khaybar, al-Nadir, al-Mustaliq, Qurayza and Qaynuqa, and al-Samhudi counts more than twenty; it entered Yemen through Tuban As'ad Abu Karib. - تصور
القرآن كلام الله (في العقيدة الطحاوية)
al-Tahawi's statement that the Qur'an is the speech of God, which began from Him without how, sent down on His messenger as revelation, and is not created like human speech. - تصور
كرامات الأولياء
al-Tahawi's statement that one believes in the marvels reported of the friends of God and what is sound from reliable narrators, while a single prophet remains better than all the friends of God. - تصور
الكسب والاستطاعة
al-Tahawi's statement that the acts of servants are by God's creation and the servants' acquisition, and his distinction of two kinds of capacity: the one that comes with the act, and capacity in health and means which precedes it. - تصور
خلق الخيل
In Ibn 'Abbas's telling God gathered the south wind, Gabriel took a fistful, and the bay horse was made — spoils led on its back, good knotted in its forelock, its neigh a terror, marked with blaze and white socks; Adam chose it over the mule-formed Buraq and was told he had chosen his and his sons' glory. - تصور
خلق القرآن
- تصور
الخراج
Kharaj in the usage of Futuh al-Buldan is the tax laid on land and produce owed by treaty peoples and dhimmis, the general name under which fall the capitation jizya and the tithe 'ushr on land: in the Prophet's letter to Najran the stipulated hullas are called 'the kharaj hullas', levied at two thousand a year in Safar and Rajab at an uqiyya apiece, and when the people of Najran presented their diminished numbers to Umar ibn Abd al-Aziz he judged 'I see this treaty is a jizya on their heads, not a treaty on their lands'; among its rulings transmitted by him are Umar's letter to the people of al-Ta'if on their vines 'there is no tithe on them', and the positions of Sufyan al-Thawri, Abu Yusuf, Malik and others on what crops and fruits incur the levy and the five-awsuq threshold — kharaj being the subject al-Baladhuri pursues in the book's closing chapters after exhausting the conquest reports. - تصور
الخطأ والنسيان
Error and forgetfulness in Ibn Abbas's hadith — the thirty-ninth of the Forty — are among what God lifted from this community: 'God has pardoned for my sake on behalf of my community error, forgetfulness, and what they were coerced into' — error being the doing of the prohibited without intent, and forgetfulness the omitting of a command or doing of a prohibition through the heart's heedlessness, both lifting accountability on the commentators' prevailing reading since culpable intent is absent, while worldly consequences may still attach to error, such as the blood-money and expiation rulings for accidental killing (Jami' al-Ulum wal-Hikam pp. 796–797). - تصور
ختم النبوة
The doctrine that Muhammad is the last of the prophets and that any claim to prophethood after him is error, as al-Tahawi states it. - تصور
خواتيم الأعمال
That deeds are weighed by their endings; in his commentary on Ibn Masud's hadith Ibn Rajab explains 'deeds are but by their endings' as meaning that what counts is the state — sound or corrupt — in which the deed ends, that an evil ending comes through a hidden inward corrupting trait in the servant that people do not see, and that 'endings are the legacy of what preceded'; hence the early generations' intense fear of a bad ending and their fear that lesser hypocrisy might overcome them at the end and carry them into greater hypocrisy, while the Prophet often prayed 'O turner of hearts, make my heart firm on Your religion'. - تصور
الاختلاف في عدد الغزوات والسرايا
The maghazi arithmetic disputes: Ibn Ishaq's twenty-six raids versus the twenty-seven that split Wadi'l-Qura from Khaybar; nine pitched battles common to both lists with al-Waqidi adding Wadi'l-Qura and al-Ghaba for eleven; and the sariya counts ranging from thirty-five to al-Waqidi's forty-eight (in al-Tabari's chain) to sixty-six. - تصور
الخلافة الراشدة وترتيبها (في العقيدة الطحاوية)
al-Tahawi's statement that the caliphate after the Prophet is established first for Abu Bakr, then Umar, then Uthman, then Ali, whom he calls the rightly-guided caliphs and the guided imams. - تصور
الخلق الحسن
Treating people with what pleases them in word and deed while withholding harm — the third clause of 'fear God wherever you are': 'and keep company with people in good character' — which together with taqwa combines God's rights and His servants' rights, a combination Ibn Rajab calls rare, sustained only by the most complete of prophets and the truthful; its summit, as God describes the muttaqun, is giving freely and bearing hurt — 'who spend in ease and hardship, who restrain their anger and pardon people' — and revelation reports 'the most complete of believers in faith are the best of them in character', that it is the heaviest thing laid in the scales, raising its owner to the rank of the one fasting and praying, the best gift given a Muslim and what makes them most beloved to God and nearest to the Prophet in station; among its definitions: Ahmad's 'that you not become angry or fierce' and, in another report, 'that you bear what comes from people', Ishaq ibn Rahuya's 'a cheerful face and not becoming angry', and some scholars' 'restraining anger for God, showing openness and cheer except to the innovator and the flagrant, pardoning the erring except for discipline or establishing a hadd, and withholding harm from every Muslim and covenanted person except to change an evil or take what is due for the wronged without transgression'. - تصور
الخطط الست بالأندلس
Ibn Sa'id's celebrated register of the six offices of Andalusi government: the collegial wazirate with its inherited hajib, the chancery (katib al-rasa'il and the katib al-zamam who must be a man of standing, 'never Christian or Jew'), the kharaj director greater than the wazir, the qadiate — highest office of all under qadi al-jama'a — the shurta (sahib al-madina) and the hisba inspector who rode the markets with the bread-scale in an aide's hand. - تصور
كروية الأرض عند أهل الهيئة
The astronomers' earth in al-Mas'udi's report: a sphere hung at heaven's centre like a yolk in the egg, a point against the sky's circle, drawing heavy bodies as the magnet draws iron, split by the equator — its circumference 9,000 farsakhs at 25 farsakhs the degree, ninety degrees from equator to each pole. - تصور
الكتب الستة
The 'six books' of later convention: Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud, Jami' al-Tirmidhi, Sunan al-Nasa'i and Sunan Ibn Majah — the principal chapter-arranged hadith collections that became the community's widest hadith reference from the fifth century; some lists substitute the Muwatta or the Musnad of Ahmad for Ibn Majah. - تصور
قاعدة لا ضرر ولا ضرار
The maxim 'no harm and no reciprocating harm' is among the great foundations of jurisprudence, taken from Abu Sa'id al-Khudri's hadith — the thirty-second of the Forty — which al-Darawardi's route in al-Daraqutni, al-Hakim and al-Bayhaqi extends as 'whoever harms, God harms him, and whoever makes things difficult, God makes things difficult for him'; Malik transmitted it mursal in the Muwatta' with no divergence reported by Ibn Abd al-Barr, who found no sound full chain for it, Khalid ibn Sa'd al-Andalusi declaring it never established with one, while al-Hakim graded its reported chain sahih on Muslim's condition and al-Nawawi notes it has routes that strengthen one another; its meaning negates harm both initiatory and retaliatory — one may not harm oneself or another, nor answer harm with harm save through lawful retribution — and the maxim serves to lift hardship from legal impositions and to ward off corruption (Jami' al-Ulum wal-Hikam pp. 667–668). - تصور
«لا ينبغي» في كلام الإمام أحمد
The expression "la yanbaghi" ("it is not proper") in Imam Ahmad's words: is it understood as prohibition or as dislike? His companions differed over it, an example of disagreement over the school's wording. - تصور
ليلة الغطاس
Egypt's Epiphany night — al-Mas'udi attended in 330 when the Ikhshid lit a thousand torches from his al-Mukhtara palace on the river island and hundreds of thousands, Muslims and Christians, thronged boats and banks; the streets never close and most plunge into the Nile believing it preserves from sickness. - تصور
المغفرة
Divine forgiveness in the forty-second hadith — the last of al-Nawawi's Forty — is the widest promise God made His servants: 'son of Adam, so long as you call upon Me and hope in Me, I forgive you whatever has issued from you, and I do not care; son of Adam, were your sins to reach the clouds of the sky and then you sought My forgiveness, I would forgive you; son of Adam, were you to come to Me with an earthful of sins and then meet Me associating nothing with Me, I would come to you with an earthful of forgiveness' — from which Ibn Rajab drew three means by which it is won: supplication joined to hope, seeking forgiveness, and meeting God without association — so forgiveness answers sins however great, so long as they are free of shirk and met with hopeful supplication and sincere seeking of pardon (Jami' al-Ulum wal-Hikam pp. 830–831). - تصور
المهدية
The Mahdiyya — the awaited twelfth imam who fills the earth with justice; opposed in the Umayyad claim to a 'Sufyani' and absorbed in the Abbasid coining of a 'Mahdi' of their own. - تصور
مناصب قريش في مكة
The offices on which Mecca's pre-Islamic government rested in al-Raheeq al-Makhtum's account: the five gathered by Qusayy (Dar al-Nadwa, the banner, the custody of the Kaaba, the watering and the feeding of pilgrims) later divided between Abd al-Dar and Abd Manaf, and the further offices distributed among the clans (divination arrows, votive property, counsel, blood-money, the war standard, the camp and cavalry, embassy), forming what the author calls a quasi-democratic statelet; before them, the three hajj prerogatives of Mudar. - تصور
أدوار الدعوة ومراحلها
Al-Raheeq al-Makhtum's division of the Prophet's mission into two periods, Meccan (about thirteen years) and Medinan (ten full years); the Meccan period has three stages: the secret call for three years, the open call to the Meccans from the start of the fourth year to the end of the tenth, and the call beyond Mecca from the end of the tenth year to the Hijra. - تصور
مراتب الوحي
The modes of revelation as Ibn al-Qayyim lists them and al-Raheeq al-Makhtum transmits: true dreams, what the angel casts into the heart, the angel appearing as a man, revelation coming like the ringing of a bell, seeing the angel in his true form, what was revealed above the heavens on the night of the Ascension, and God's speech without an intermediary; some add an eighth mode which the author does not consider established. - تصور
المسكوت عنه
The maskut 'anhu is whatever the Law's texts neither forbid nor oblige; Abu Tha'laba al-Khushani's hadith divides the charge four ways: obligations ordained and not to be neglected, bounds set and not to be transgressed, things forbidden and not to be violated, and things passed over in silence 'as a mercy to you, not out of forgetfulness', not to be searched into — the silence being mercy and pardon, evidence neither of prohibition nor of obligation; Abu al-Darda''s route in al-Bazzar and al-Hakim runs 'what He was silent about is pardon, so accept God's pardon, for God was never one to forget anything', followed by 'your Lord was never forgetful' (Maryam 64), and Salman's halted version in al-Tirmidhi has 'what He was silent about is among what He pardoned' — pardon, not prohibition, being the default of what God left unspoken. - تصور
مواد الدعوة في أوائل المدثر
What al-Raheeq al-Makhtum draws from the commands opening surat al-Muddaththir: warning implies a day of recompense and another life, and the remaining verses demand plain monotheism and entrusting all things to God; so the substance of the call is monotheism, belief in the Last Day, purification of the soul, entrusting affairs to God, all under belief in Muhammad's message. - تصور
المظالم
Mazalim — the caliphal grievance institution above the ordinary qadi's remit: al-Mahdi's iron-windowed complaints house and al-Muhtadi's four-doored Dome of Redress. - تصور
المجتمع في المدينة عند الهجرة
The picture al-Raheeq al-Makhtum draws of Medina at the Hijra: three phases of the Medinan period and three groups facing the Prophet, namely the Companions among the Emigrants and Helpers, the pagans of Medina's tribes led by Abdullah ibn Ubayy, and the Jews who lived by usury and by stirring enmity between tribes; and Quraysh from outside. - تصور
حركة التبشير في بلاد الإسلام
Arslan's chapter on the missionary writer Samuel Zwemer reports the Christian missionary movement in Muslim lands as he reads it in Zwemer's book. He says a missionary conference in Cairo in 1906 brought together missionaries from dozens of societies in Europe and America, and that Zwemer saw the weakening of Muslim states after the First World War as an opening. Arslan reports the figures Zwemer gave for conversion in Africa and Asia, and notes that the societies had less success in the Arab lands than in India and Java. He replies that Muslims believe in the Gospel and the mission of Jesus, and that if the aim is to reach the unbelieving, the mission should go to pagans first. This describes what Arslan reports of the movement. The judgement about the intentions of its members is Arslan's, not the museum's. - تصور
المبايعة من غير مشاهدة
The dumb-barter of the gold land opposite Sijilmasa beyond the great river: goods left ashore are found flanked by columns of gold — take the gold and leave the goods, take back your goods, or leave both asking more — a custom famous in the Maghrib and matched, al-Mas'udi notes, by a nation of farthest Khurasan on a great river. - تصور
مهاجرة الحبشة
Ibn Ishaq's term for the Companions who emigrated to Abyssinia; the sira groups them by how they returned: those carried to Khaybar on the two ships, those who arrived after Badr or later, and those who died in Abyssinia, then the women and those born there. - تصور
المسكرات
Intoxicants in the forty-sixth hadith of Ibn Rajab's additions are a genus not confined to wine: 'every intoxicant is forbidden' — asked about Yemen's al-Bit', a honey-wine, and al-Mizr, a barley-wine, the Prophet generalised the ruling to every intoxicant, Muslim's wording adding 'everything that intoxicates away from the prayer is forbidden'; Ibn Rajab calls this hadith the foundation of the prohibition of all substances that veil the intellect, tracing its staging: wine was first forbidden at the approach of prayer through the verse 'do not approach the prayer while intoxicated' — after an Emigrant fumbled his recitation — and only later forbidden absolutely (Jami' al-Ulum wal-Hikam p. 881). - تصور
علم مصطلح الحديث
Mustalah al-hadith is the science of the states of chain and text — sahih, hasan, da'if; mawquf, marfu', maqtu'; muttasil, munqati', mu'dal, mursal — and the reconciliation and hidden defects of transmissions. It began in the early muhaddithun's obiter dicta, then gained its own manuals; the earliest surviving systematic statement is Muslim's introduction to his Sahih, later epitomised in works like Ibn al-Salah's Muqaddima. - تصور
نكاح المتعة
Mut'a — fixed-term marriage for a fee; Ahmad Amin surveys the hadiths (licensed in travel and need, then forbidden, with Umar's emphatic prohibition and the four imams' ijma') against the Shi'i retention via al-Baqir and al-Sadiq. - تصور
مذاهب الجاهلية في النفوس
The Arabs' rival accounts of the soul before Islam: for one school the soul is simply the blood and the spirit the air within the body — whence the parturient 'nafsa'' and the jurists' dispute over soul-blooded things falling into water — Ta'abbata Sharran telling his uncle al-Shanfara 'I jammed him with a blade and his soul poured out', since a corpse has no blood to rise. - تصور
الطريقة النقشبندية والثورات في آسيا
In the Pan-Islamic chapter Arslan says the Naqshbandi order spread east from Central Asia as far as China, where Muslims in Chinese Turkestan and Yunnan rose in major revolts, and that the Dutch East Indies had a sequence of revolts in the same period. He argues that these movements shared hostility to the West and a common aim but lacked organisation and coordination. He describes scattered uprisings and does not examine the causes of each. The judgement that they lacked organisation is his. - تصور
النسب النبوي وأجزاؤه الثلاثة
al-Raheeq al-Makhtum divides the Prophet's lineage into three parts: one agreed on by the sira and genealogy scholars, up to Adnan; one disputed, between those who suspend judgement and those who affirm it, from Adnan up to Ibrahim; and one that certainly contains unsound matter, from Ibrahim up to Adam. - تصور
النصيحة
Wishing good for the one counselled and standing for him in the ways of good in will and deed; in Tamim al-Dari's hadith 'the religion is nasiha' — to God, His book, His messenger, the leaders of the Muslims and their common folk — Ibn Rajab cites al-Khattabi that the root of nash in the language is purity, its meaning toward God being sound belief in His oneness and sincere intention in worshipping Him, toward His book faith in it and acting on what is in it, toward His messenger believing his prophethood and offering him obedience in what he commanded and forbade, and toward the generality of Muslims guiding them to their welfare; and he transmits Ibn al-Salah's detailed exposition of each, the pledge of Jarir ibn Abdullah 'to establish prayer, give zakat and counsel every Muslim', Abu Dawud's report that it is one of the hadiths around which jurisprudence revolves, and Muhammad ibn Aslam al-Tusi's that it is a quarter of the religion. - تصور
النوافل
Supererogatory works in the thirty-eighth hadith of the Forty are the second rank of drawing near after the obligations: 'My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him, and My servant keeps drawing near to Me through the supererogatory until I love him' — works beyond the required of prayer, fasting, charity and remembrance, by which the servant perseveres after establishing the obligatory until God's love reaches him; their rank in the commentary is subordinate to the obligations and never precedes them — whoever neglects the obligatory while busying himself with the supererogatory has put the lesser before the greater (Jami' al-Ulum wal-Hikam p. 770). - تصور
النفاق
Hypocrisy in the forty-eighth hadith of Ibn Rajab's additions is known by its practical marks: 'four traits — whoever has them all is a hypocrite, and whoever has one of them has a trait of hypocrisy until he gives it up: when he speaks he lies, when he promises he breaks his word, when he disputes he behaves wickedly, and when he pledges he betrays' — their totality is perfected hypocrisy while a single one is a trait of it without constituting unbelief alone; Abu Hurayra's wording adds 'though he fast and pray and claim to be a Muslim'; Ibn Rajab rejects the interpretation of those leaning to irja' who confined the hadith to the hypocrites of the Prophet's era via Muhammad al-Muharram's report from Ata' from Jabir — calling it a lie, al-Muharram being a known liar (Jami' al-Ulum wal-Hikam p. 901). - تصور
النية في الأعمال
The purpose and will behind an act; Ibn Rajab notes that intention has two senses in scholars' usage: distinguishing acts of worship from one another and from habits — the sense dominant in the jurists' books — and distinguishing the aim intended by the act, whether for God alone or for other than Him — the sense dominant among the early generations and companion to sincerity; al-Shafi'i is reported to have called the hadith 'actions are but by intentions' a third of knowledge entering seventy chapters of jurisprudence, and al-Bukhari opened his Sahih with it. - تصور
خلاف المستشرقين في البعثة المحمدية
In his chapter on the mission Arslan surveys disagreements among European scholars about the Prophet and the sources of his preaching. He notes that French, English, German, Belgian and Dutch orientalists contradicted one another, each rejecting what another had established. He cites a Dutch scholar who thought the Prophet had a stronger religious imagination than his people, and mentions the Bahira legend as a Christian explanation. He also quotes European writers such as Carlyle who defended the Prophet's sincerity. The entry describes Arslan's debate with other authors and is not a verdict on the Prophet. - تصور
الجامعة الإسلامية
In the second chapter Arslan treats Pan-Islamism as a religious and political movement grounded in a shared feeling among Muslims against European expansion. He traces its roots to the Wahhabi call and to Jamal al-Din al-Afghani, mentions propagandists such as Ali Pasha, and describes how religious movements from India to Central Asia, East Asia and North Africa were linked. He records the wave of Muslim pride at Japan's victory in 1904, and argues that the bond is social and moral as much as religious. He notes that the movement's influence declined as nationalism grew. This is the author's account, not a neutral assessment. - تصور
العصبية الفارسية والإسلام
Arslan describes two senior Persian scholars he knew, devout Shi'is who loved the family of the Prophet, yet turned hostile to Arabs when nationality came up. He reads this tension against pre-Islamic Persian religions and against later movements, such as Babak al-Khurrami's revolt under al-Mu'tasim, which he presents as a revival of Mazdakite and Magian ideas. He argues that Islam makes no distinction between Arab and non-Arab. This is his observation and argument, not a verdict on any community. - تصور
التشيع في فارس
In his chapter on Persian Islam and the origin of Shi'ism, Arslan argues that Shi'ism was not old among Persians, pointing to the Safavid period (10th century AH) as a decisive moment. He describes the Akhbari, Mujtahid and Shaykhi currents as he observed them in Persia, and argues that Arab Shi'a in Yemen, Iraq and Syria show that devotion to the family of the Prophet is not only a Persian political matter. This is his account, not a neutral verdict. - تصور
الحركة العامية في الحضارة العربية
Arslan's chapter describes the spread of learning beyond a narrow class in early Arab-Islamic civilisation. He reports that schools in Basra, Kufa, Baghdad, Cairo and Cordoba admitted students of different social rank, that some rulers paid living costs for poor pupils, that non-Muslim teachers sometimes ran schools, and that many students in Cordoba were Christian. He sees this openness as rooted in the tolerance of the early Umayyad and Abbasid periods, and points to al-Ma'mun's translation of Ptolemy and the astronomy that followed. This is the author's broad account, not a study of each school. - تصور
الحالة السياسية في العرب قبل الإسلام
al-Raheeq al-Makhtum's picture of rule in Arabia at the rise of Islam: crowned but dependent kings in Yemen, al-Hira and al-Sham, and independent tribal chiefs in the interior with a king's authority; the tribe as a miniature government founded on asabiyya, its chief entitled to the quarter, the choice share, the roadside booty and the remainder; the frontier regions in decay between masters and slaves, the inland tribes fragmented with no king, and the religious government of the Hijaz respected but weak. - تصور
حظر قتل النساء والولدان والعسفاء
A foundational rule of Islamic laws of war proclaimed by the Prophet at the Battle of Hunayn upon seeing a slain woman: 'She was not one to fight', ordering Khalid ibn al-Walid never to kill children, women, or hired labourers. - تصور
السيرة النبوية في كتابات المستشرقين
Arslan reviews Émile Dermenghem's Life of Muhammad, a French study. He discusses the book's treatment of the first revelation, of hadith and its transmission, of the crucifixion and how Islam and Christianity differ on Jesus, and of the compilation of the Qur'an. He also reports a European historian's classification of Arab biographers by reliability. He finds Dermenghem fair but disagrees with him on several points. The entry describes Arslan's reading of another author, not a judgement on the Prophet's life. - تصور
قبول الأخبار
The schools' rules for reports: mutawatir obliging knowledge and action, the single report obliging action but not knowledge — and al-Mas'udi placing tales of the nasnas, the 'anqa and the horse's creation in the realm of the possible, ranking with Isra'iliyyat and sea-marvels. - تصور
القدر
The Tahawi creed's belief that God created by His knowledge and decreed measures and terms, that all things happen by His will and judgement, with a warning against probing the secret of the decree. - تصور
تقليل الطعام
Eating little in the forty-seventh hadith of Ibn Rajab's additions is the prophetic rule of food and austerity: 'no human has filled a vessel worse than the belly; enough for the son of Adam are morsels that keep his back upright, and if he must, a third for food, a third for drink and a third for breath' — sufficiency is what keeps the spine straight, not satiety, and when more is needed the belly is divided into thirds rather than filled with food; the narration's occasion shows the people of Khaybar struck by fever for excess in lawful fruit — so excess even in the permissible breeds harm (Jami' al-Ulum wal-Hikam p. 891). - تصور
قصر الأمل
Curtailing hopes in the world, founded on the fortieth hadith of the Forty: 'be in this world as though a stranger or a wayfarer' — for a stranger does not settle into a foreign abode, and a passer-by clings to it even less; upon it Ibn Umar built his saying 'when you reach evening do not await the morning, and when you reach morning do not await the evening, and take from your health for your sickness and from your life for your death'; Ibn Rajab calls this hadith a foundation of curtailing hope in this world, such that the believer should not take it as his lasting home and set his heart at rest in it (Jami' al-Ulum wal-Hikam pp. 810–811). - تصور
القيافة
The art of tracing likeness — reading footprints and kinship resemblance: debated by the ancients, a speciality of Banu Mudlij and the Mudar tribes, famous in the Jafar trackers and in the Qurashi pursuers whom the spider's web turned back at the cave of Thawr; jurists disputed its evidential force. - تصور
مسألة ترجمة القرآن الكريم وإقامة الصلاة بالترجمة
In Arslan's commentary, scholars disagree over translating the Qur'an and praying in other languages. He reports that Hanafis and Hanbalis permitted translation for teaching and explanation, a Shafi'i opinion did the same, and Malik forbade it; reading or writing the scripture in another language is forbidden. He reports the dispute flared in Turkey in 1932 when some began praying in Turkish. The entry records these positions as the commentator reports them; Arslan's own preference is for keeping the Arabic text. - تصور
محرمية الرضاع
The prohibition effected by suckling in the forty-fourth hadith of Ibn Rajab's additions: 'suckling prohibits what birth prohibits', or in another wording 'what lineage prohibits is prohibited by suckling' — the scholars agreed on acting upon it in sum, as Ibn Rajab reports, so that suckling establishes in marriage the very prohibited degree that birth establishes: whatever would be forbidden to the nursling were he a son is forbidden through the nursing woman, her kin and the milk-father, and the commentary's division of the prohibited degrees — the everlasting individual prohibition and the rest — applies to milk as it applies to lineage (Jami' al-Ulum wal-Hikam p. 864). - تصور
الرجعة
Raj'a — the doctrine that after the Mahdi's appearance the imams and their opponents return to this world for retribution, then die and rise on Judgement Day; earliest attributed to Ibn Saba'. - تصور
الروايات عن الإمام أحمد
The statements transmitted from Imam Ahmad on a single question, and how his companions reconciled them and preferred one over another; they are the school's foundation in jurisprudence. - تصور
أثر الروسيا في الشرق
Arslan surveys European and Russian writings on how Tsarist Russia affected the Middle East and Asia, then the Bolshevik period. He argues that Tsarist policy mainly oppressed the East and weakened the Ottoman state for Western benefit, and that the fall of the Russian state opened the way for Asia's liberation. He reports that Western powers armed anti-Bolshevik forces and warned against any Muslim force joining against the Soviet government. This is the author's assessment, drawing on newspapers and quotations he did not verify here. - تصور
رؤية الله في الآخرة
al-Tahawi's statement that the vision of God by the people of Paradise is true, without encompassing or how, accepting what is in the sound hadith and refraining from interpretation by opinion. - تصور
الصبر
Holding the soul to God's obedience, away from disobedience, and through His painful decrees; in the commentary on Ibn Abbas's counsel Ibn Rajab records that contentment is a recommended excellence while patience is binding upon the believer, God having commanded it and promised a vast reward, that in patience over what one dislikes lies much good since the affliction written upon the servant, borne patiently, yields much good — Amr mawla Ghafra's route adding 'if you can work for God with contentment in certainty then do, and if not, then in patience over what you dislike lies much good'; the servant needs God's aid for performing the commands, abandoning the forbidden and bearing all decreed things in the world, at death and through the terrors of the barzakh and resurrection — none can aid that but God, and whoever truly seeks His aid is aided, as in 'strive for what benefits you, seek God's help and do not flag'; 'victory is with patience' covers both jihads, the outward enemy and the inward — the patient triumphs and the fretter is captured or slain — and Ibn al-Mubarak's saying 'whoever is patient, how little he needs to endure, and whoever frets, how little he enjoys', followed by 'relief is with affliction' and 'with hardship is ease'. - تصور
الصدقة
Charity in the usage of the Forty hadiths 25 and 26 is wider than alms of money: the poor Companions supposed there was no charity without wealth, until the Prophet directed them to charities within their power — glorification, magnification, praise, the declaration of unity, commanding right and forbidding wrong, removing harm from the road, aiding the weak, guiding the blind, making the deaf and mute understand, pointing out needs, running to the distressed, and 'in the intercourse of one of you is alms' — all of it a charity from a man upon himself; Hudhayfa's hadith in Muslim runs 'every act of kindness is charity' and Abu Masud's in the two Sahihs 'a man's spending on his family is charity'; in Abu Hurayra's hadith a charity is due on every sulama — joint or small hollow bone, three hundred and sixty joints in one version — each day the sun rises, and two mid-morning rak'as suffice for all of them in the Abu Dharr and Burayda routes; for Ibn Rajab the apparent sense is that a permissible act such as intercourse earns reward by an intention like seeking a righteous child or self-restraint, and al-Nawawi draws from it that permissible things become acts of obedience through sincere intentions. - تصور
سلطان الكواكب ودور العالم
The astronomers' doctrine of world-cycles: Virgo now reigns 7,000 years — this world's age — Jupiter assisting; when the governing planet completes its full course the world ends, the cycle returns to the first, persons and forms recur with their matter, and so forever — Aries' reign 12,000 years, Taurus' 11,000. - تصور
خطة السنوسية للجامعة الإسلامية
Arslan describes what he presents as the Sanusi order's programme in North Africa: prepare religious and moral reform first, then open the African lands, then the wider Muslim world, aiming at a single Muslim state under one caliph. He says the Sanusi leader held that spiritual renewal and moral discipline had to precede political liberation. He also notes Ottoman unease in Tripoli that led the order to move to Jaghbub, and that the Sanusi declined to back the Mahdist revolt in Sudan. This is the plan as Arslan reports it; the wording was not checked here and should not be taken as settled Sanusi doctrine. - تصور
ستر المسلم
Concealing a Muslim, in Abu Hurayra's hadith — the thirty-sixth of the Forty — is one of the acts of aiding a brother that are repaid in kind: 'whoever conceals a Muslim, God will conceal him in this world and the next' — shielding a brother's exposed fault in religion or worldly affairs from people's eyes and not tearing his covering, set alongside relieving distress, easing for the insolvent, and the rule 'God is at the servant's aid so long as the servant is at his brother's aid' — so that concealment is a form of aid rewarded with its like in both abodes (Jami' al-Ulum wal-Hikam p. 731). - تصور
الصوافي
Sawafi in al-Baladhuri is what Umar set apart from the Sawad's land for the Muslims — neither left in its holders' hands nor laid under the customary kharaj: Abd al-Malik ibn Abi Hurra counts ten heads from his father — land of those killed in the war, of those who fled, all Khusraw's land and all his family's, every water-sink, every monastery of Yazid, every safiyya Khusraw had appropriated, and the Jalandima land — reaching seven million dirhams' revenue and remaining so until the Jamajim in al-Hajjaj's days, when the register burned and each people took what adjoined them; from these Uthman made Iraq's first land-grants, as Musa ibn Talha says. - تصور
الشفاعة
al-Tahawi's belief that the intercession God has kept for the Prophet's community is true, and that those of the monotheists who committed grave sins are brought out of the Fire by God's mercy and the intercession of intercessors. - تصور
الشهادتان
The testimony that there is no god but God and that Muhammad is God's messenger, named first in the hadith 'Islam is built on five' that lists what Islam is built on. - تصور
التشيع في الشام وجبل عامل
Arslan debates whether Shi'ism is older in Syria or in Persia. He reads the Abu Dhar al-Ghifari traditions as evidence of early pro-Ali sentiment in Syria, but does not treat them as enough to explain the origin of Shi'ism in Jabal Amil. He notes that Shi'a there practised taqiyya for long periods, and that many historians named their scholars as Shi'a only reluctantly. He also records that the Jerusalem Islamic Congress was led in prayer by a Shi'i mujtahid. This is his debate with other writers, not a settled historical verdict. - تصور
الشورى الإسلامية
Arslan presents shura as a basic principle of Islamic government in his chapters on the rightly guided caliphs. He recounts how Umar left the choice of a successor to a council of six companions, and how he ordered that a successor be chosen by consultation and that anyone seized power without consultation be killed. Arslan reads shura as resting on the community's will. Jurists have debated how binding it is, so this is the author's reading of the classical reports. - تصور
الشعوبية
Shu'ubiyya — the anti-Arab-chauvinist tendency of the first Abbasid era: Ahmad Amin distinguishes three positions in the Arab–mawali quarrel and shows the name settled on those who denied Arab superiority, from 'people of equality' (al-Aqd al-Farid) to those who belittled the Arabs entirely (Lisan al-Arab). - تصور
الحالة الاجتماعية في العرب قبل الإسلام
al-Raheeq al-Makhtum's picture of Jahili society: the high standing of women among the nobility and the mixing of the other classes, the four Jahili forms of marriage in Aisha's report, unlimited polygamy, marrying two sisters and a father's widow, divorce in men's hands, widespread fornication, treatment of children from tenderness to burial alive, tribal asabiyya and the maxim 'help your brother, wronging or wronged', the disjointed relations between tribes, and the sacred months as their mercy; the author judges the social condition to have been at its lowest. - تصور
حيازة أمكنة السوق
In al-Baladhuri: Ali went out to the market, saw its people had seized their places, and said 'that is not theirs — the Muslims' market is like their prayer-place: whoever first reaches a spot holds it for his day until he leaves it'; under al-Mughira ibn Shu'ba they raced to the market, first-sitter holding his spot till nightfall, and Ziyad ruled the sitter keeps it while he remains. - تصور
طاعة ولاة الأمر وترك الخروج (في العقيدة الطحاوية)
al-Tahawi's position: no rebelling against the imams and rulers even if they are unjust, obeying them is part of obeying God so long as they do not command disobedience, and the pilgrimage and jihad continue with them. - تصور
التفويض في الصفات
Affirming the words of the attributes in the Qur'an and the Sunna while not inquiring into their manner, and delegating knowledge of their reality to God, as Ibn Qudama sets out in Lum'at al-i'tiqad; Sunni scholars differ on whether the early generations denied knowledge of the meaning or only of the manner. - تصور
الطهارة
Ritual purity in the jurists' terminology is lifting the state of ritual impurity and removing filth with water or tayammum; the hadith of Abu Malik al-Ash'ari sets it in a sweeping faith-scale — 'purity is half of faith', transmitted by Muslim (223), worded 'the ablution is half of faith' in al-Tirmidhi's route and 'perfecting the ablution is half of faith' in Mu'awiya ibn Salam's route in Ibn Majah; within the same hadith it stands alongside the scale-filling praise, prayer as light, almsgiving as proof, patience as radiance and the Qur'an as argument, so that purity is one of the measures by which a servant's works are weighed on the Day of Resurrection, as Ibn Rajab's commentary presents it. - تصور
التخلف عن غزوة تبوك
Ibn Ishaq's classification of those who did not march with the Prophet to Tabuk: bedouin asking to be excused, the weepers who found no mount, men who stayed behind without doubt such as Abu Khaythama, and the hypocrites and doubters by his description. - تصور
تنقل الأرواح
The doctrine al-Mas'udi reports from the early Greek and Indian philosophers — Plato among them — that the soul is a self-knowing, body-managing substance whose 'death' is its managed passage from body to body. - تصور
التقية
Taqiyya — the Shi'i doctrine of protective dissimulation: 'nine-tenths of religion is taqiyya' in al-Kulayni's report; the secret system by which imams' followers concealed their designs, and which generated the esoteric reading of speech. - تصور
تقسيم العلوم عند حاجي خليفة
In Kashf al-Zunun's fourth fasl Hajji Khalifa gathers the classifiers' schemes: the Allama al-Hafid's bipartition into sciences written by the shar'-scholars (qira'a, hadith, tafsir, kalam, fiqh, usul, adab, plus the Sufis' tasawwuf) versus the philosophers', his own ruling that jadal belongs to the shar'i fold since the hakims never codified it, and the Fawa'id Khaqaniyya's nazari/amali and instrumental/non-instrumental splits. - تصور
التقوى
That the servant sets between himself and what he fears a guard to shield him — his taqwa of his Lord being a guard against what he dreads of His anger, displeasure and punishment, namely doing His obedience and avoiding disobedience; this is Ibn Rajab's root definition in the commentary on 'fear God wherever you are'; taqwa is ascribed to God's name as the guarding against His wrath — the greatest of what is guarded against — and to His punishment like the Fire and His time like the Day of Resurrection; complete taqwa includes doing the obligations and leaving the forbidden and the doubtful, its highest degree adding the recommended and leaving the disliked; among the early generations: Umar ibn Abd al-Aziz held taqwa is not fasting the day or praying the night but leaving what God forbade and performing what He imposed, Talq ibn Habib that it is working in obedience upon light from God hoping His reward and leaving disobedience upon light fearing His punishment, Abu al-Darda' that its perfection is guarding to an atom's weight until some of the lawful is left as a screen from the unlawful, al-Thawri that they were called muttaqun for avoiding what need not be avoided, and Ibn Masud glossed 'fear God as He should be feared' as being obeyed and not disobeyed, remembered and not forgotten, thanked and not denied; taqwa is God's counsel to the first and the last and His messenger's bequest to his community — he counselled the commander of every expedition with it, told Abu Dharr 'I counsel you with taqwa, for it is the head of the whole matter', and the pair 'taqwa of God and good character' is what most admits people to Paradise. - تصور
التوكل
Tawakkul in the forty-ninth hadith of Ibn Rajab's additions is the heart's worship answered with provision: 'were you to put your trust in God as He deserves, He would provide for you as He provides for the birds — they set out hungry in the morning and return full in the evening' — true tawakkul is the heart's reliance on God for obtaining what is sought together with taking the means, as the birds' own morning flight shows, not the abandoning of effort; the birds themselves set out and return, joining work with entrustment (Jami' al-Ulum wal-Hikam p. 914). - تصور
التوبة
The concept around which the story of the three left behind turns: God's acceptance of their repentance after fifty nights, and what Ka'b ibn Malik counted as his repentance: giving up his wealth and leaving lying. - تصور
التوحيد
Affirming that God is one and without partner or likeness; al-Tahawi opens his statement of the creed with it, saying God is one with no partner, nothing like Him and no god but Him. - تصور
الطِّيب
The attribute of deeds, wealth, words and beliefs that God accepts — tayyib, the pure — as opposed to khabith, the foul; in his commentary on Abu Hurayra's hadith 'God is pure and accepts only what is pure' Ibn Rajab explains tayyib as the pure, God being exalted above all defect, and transmits two readings of 'He accepts only what is pure': a specific reading confining it to alms — only lawfully gained charity being accepted, as in the hadith 'no one gives charity of pure earnings but God accepts only the pure' — and a broader reading making purity a condition of deeds through freedom from corrupting motives such as showing off and conceit, and of wealth through lawfulness, since deeds, words and beliefs are all described as pure or foul; hence the Quran's contrast between the good word like a good tree and the foul word like a foul tree, and the Prophet's description as one who permits the pure things and forbids the foul. - تصور
ثروات الصحابة في عهد عثمان
al-Mas'udi's famous wealth-register: Uthman's own millions and estates, al-Zubayr's multi-city houses and thousand horses, Talha's daily thousand-dinar yield and the Kunnasa palace, Ibn 'Awf's 100 horses and 10,000 sheep, Sa'd's 'Aqiq castle, Zayd's axe-split gold, Ya'la's half-million — set against Umar's sixteen-dinar hajj and 'we were extravagant'. - تصور
الثغور
The Thughur — in al-Baladhuri: the Muslims' Syrian marches in Umar's and Uthman's days were Antioch and the cities al-Rashid later called the 'Awasim, the Muslims raiding beyond them as they now raid beyond Tarsus; between Alexandretta and Tarsus lay Byzantine forts and watchposts that their people sometimes abandoned in flight or filled with fighters, Heraclius reportedly removing their people with him on leaving Antioch so the Muslims could not settle the land between; the Umayyads raided the Byzantines with the people of Syria and the Jazira summer and winter, posting coastal watchmen and keeping raiding ships, then Abu Ja'far al-Mansur went through the coastal fortresses and cities, restoring, fortifying and building what needed building and doing likewise for the march cities, al-Mahdi completed what remained and reinforced them, Harun carried fortification and raiding to a pitch unmatched before him and disbursed funds through the marches, and al-Mutawakkil in year 247 ordered ships stationed on every coast manned with fighters; among its famous strongholds are Masisa, Tarsus, Mar'ash, al-Hadath, Sis and Qanqara. - تصور
التسامح والتعصب بين الإسلام وأوروبا
A short piece in which Arslan answers a European author on tolerance. He argues that Europeans in the Crusades and after were no less intolerant than the Ottomans at the siege of Vienna in 1683, citing the Crusader capture of Jerusalem and the end of Muslim rule in Sicily and al-Andalus. He says he does not accuse the author of bias and regards him as fair, but that Europeans overlook these events. This is Arslan's rejoinder; his figures for these events need checking. - تصور
الأخوة الإسلامية
The brotherhood between Muslims in the thirty-fifth hadith of the Forty: 'be servants of God, brothers — a Muslim is a Muslim's brother, he does not wrong him, fail him, lie to him or despise him', followed by the prohibition of each one's blood, property and honour for another — a brotherhood that preserves rights, not a mere sentiment, forbidding envy, artificial bidding, mutual hatred, turning away and selling upon a brother's sale; and in Ibn Umar's hadith — the thirty-seventh — 'whoever attends to his brother's need, God attends to his need', while despising a Muslim brother is declared 'enough evil' — in his commentary Ibn Rajab develops brotherhood as requiring preferring one's brother, loving him and looking to his state (Jami' al-Ulum wal-Hikam pp. 710–711). - تصور
أخبار الأخباريين في استيطان الأندلس
The akhbaris' legendary succession of al-Andalus's settlers retold by al-Maqqari: the Andalush who named the land and perished in a drought, the Africans landed at Cadiz under Abtariqus whose kingdom at Talica lasted 157 years, then Ishban b. Titish of the Rum whose name gave Hispania/Ishbiliya and who razed Talica — plus the tradition that the Table of Solomon and Musa's pearl flask came from an Andalusi king's share in Jerusalem's spoils. - تصور
العشري
A land status whose holders pay the tithe, not kharaj; in al-Baladhuri the Taff spring-lands the Arabs cultivated after Dhu Qar and the conquest became ushri, likewise the abandoned spring-lands granted after al-Qadisiyya and al-Mada'in — until Ishaq ibn Ibrahim ibn Mus'ab made them Sawadi under al-Mutawakkil. - تصور
الوقوف في النسب عند معد
The Prophet's ban on pressing the lineage beyond Ma'add — a stop imposed by the span of time and the quarrel of versions, which al-Mas'udi documents from four divergent witnesses. - تصور
الورع
Stopping at doubtful matters, guarding against them, and leaving what causes unease for what does not; this meaning appears in Ibn Rajab's commentary on two of the Forty hadiths: al-Nu'man ibn Bashir's 'the lawful is clear and the unlawful is clear and between them are doubtful matters' with 'whoever guards against the doubtful has cleared his religion and honour', and al-Hasan ibn Ali's 'leave what makes you doubt for what does not', whose meaning Ibn Rajab says reduces to standing fast at the doubtful and avoiding it; it is supported by a weak report from Wathila ibn al-Asqa' in which, asked who is scrupulous, the Prophet answered 'the one who stops at the doubtful', and by another weak report that 'the scrupulous Muslim leaves the lesser sin for fear of the greater' and that the heart is agitated by the unlawful and rests in the lawful; among the sayings of the early generations he cites Ibn Masud's 'why turn to what troubles you when four thousand things around you do not?' and Umar's 'leave both usury and suspicion', meaning what you suspect to be usury even without certainty. - تصور
وصل بحر القلزم ببحر الروم
The ancient canal-joining dossier: a Roman king's failed cut between Qulzum and the Mediterranean at the Crocodile's Tail bridge, the silted al-Zabr canal that once let boats relay goods between the seas, Harun al-Rashid's two attempts — abandoned when Yahya ibn Khalid warned that Roman squadrons would then land near Jeddah and snatch pilgrims from the Haram — and Umar's veto on Amr ibn al-As for the same reason. - تصور
كراهة يوم الأربعاء
The Arabs' aversion to Wednesday traced by al-Mas'udi to the barren wind that reached 'Ad on a Wednesday and left none alive before the next. - تصور
ولاية الله
Friendship with God in the thirty-eighth sacred hadith of the Forty: 'whoever is hostile to a friend of Mine, I have declared war on him; My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him; and My servant keeps drawing near to Me through supererogatory works until I love him' — the wali, on the commentary's account, is the one upright upon the obligations who then ascends through supererogatory works until he becomes beloved of God, his hearing, sight, hand and foot then acting by Him; the drawing near that founds wilaya has two ranks — the obligations first, dearest of all approaches, then the supererogatory after them — while enmity to a friend occasions God's own declaration of war, the gravest of threats in defence of His beloveds (Jami' al-Ulum wal-Hikam pp. 770–771). - تصور
الوزارة
The title 'wazir' first fell in the Abbasid state on Abu Salama — 'wazir of the House of Muhammad' as Abu Muslim was its 'amin'. - تصور
الزجر والعيافة
Augury — the zajr of birds, tafa'ul and tatayyur, the sanih and barih: counted among the Arabs' specialities, zajr belonging to Banu Asad as kahana to Yemen; mountaineers and desert-dwellers were the readiest augurs. - تصور
الزندقة
Zandaqa — the accusation of freethinking/heresy that ran through the first Abbasid era, levelled truly and falsely; Ahmad Amin frames the struggle between doubt and faith as an all-out war fought by ruse, sword and disputation alike. - تصور
الزهد
Zuhd of a thing means turning away from it out of contempt for it and rising above it; in Ibn Rajab's commentary on 'renounce the world and God will love you', renouncing the world is neither forbidding the lawful nor wasting wealth — as halted at Abu Muslim al-Khawlani in Ahmad's Kitab al-Zuhd, the reading he prefers — but being more confident in what is in God's hand than in what is in your own, and, when calamity strikes, more hopeful of its reward and store than of its survival; al-Zuhri defined the renunciant as one whom the unlawful does not overcome in patience nor the lawful distract from gratitude; Sufyan ibn Uyayna as one who gives thanks when blessed and is patient when tried; Sufyan al-Thawri and the Imam Ahmad as 'renouncing the world is shortening hopes, not eating coarse food nor wearing a rough cloak' — Ahmad once adding 'and despairing of what is in people's hands'; Ibrahim ibn Adham made it three kinds: obligatory, renunciation of the unlawful; meritorious, of the lawful; and safekeeping, of the doubtful — people disputing whether renouncing the unlawful alone earns the name, and Abu Sulayman al-Darani gathering all its meanings as 'renouncing whatever occupies you away from God', a saying Ibn Rajab calls comprehensive of all its senses, divisions and kinds; and its fullness includes that a believer who intends by lawful pleasures strength for obedience finds them counted worship, as Mu'adh said 'I reckon my sleep as I reckon my night vigil' (Jami' al-Ulum wal-Hikam pp. 643–655). - تصور
الظلم
Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'. - ڈیٹاسیٹ
ملخصات فقه السنة، الجزء الأول
- ڈیٹاسیٹ
ملخصات فقه السنة، الجزء الثاني
- ڈیٹاسیٹ
ملخصات فقه السنة، الجزء الثالث
- واقعہ
رسالة الأوزاعي إلى صالح بن علي
In al-Baladhuri through Abu Ubayd al-Qasim ibn Sallam from Ahmad ibn Kathir: a body rose in Mount Lebanon complaining of the kharaj administrator of Ba'labakk, and when word reached Salih ibn Ali ibn Abdullah ibn al-Abbas that the Byzantines had abetted them he sent troops who killed their fighters, kept the rest on their religion, returned them to their villages and exiled a company of Lebanon's people; al-Awza'i wrote him a long letter — al-Qasim ibn Sallam memorised from it — saying: 'among those you exiled of the dhimmis of Mount Lebanon were men who had not abetted the rising of those you killed, while you returned the rest to their villages, as you know — so how are the many taken for the sins of the few, expelled from their homes and wealth, when God's ruling is «no bearer of burdens bears another's burden», the worthiest thing to be held to and followed, and the worthiest testament kept is the Messenger's, who said: whoever wrongs a covenant-holder and lays on him beyond his capacity, I am his adversary', and more. - واقعہ
نقل ديوان الشام عن الرومية
تقریباً 700 عیسوی · 81 ھIn al-Baladhuri: the diwan of Syria remained in Greek until Abd al-Malik ibn Marwan ruled; in year 81 he ordered it transferred, and that because a man of the Roman scribes, needing to write something and finding no water, urinated in the inkwell — word reached Abd al-Malik, who was incensed and ordered Sulayman ibn Sa'd to transfer the diwan; Sulayman asked to be helped by a year's kharaj of al-Urdunn, which was done, and was made its governor — before the year ended he had finished the transfer and brought it to Abd al-Malik, who called his scribe Sarjun and displayed it to him, which grieved him, and he went out dejected; a group of the Roman scribes met him and he said 'seek your livelihood in a craft other than this — God has cut it off from you'; the levy of al-Urdunn granted as aid was a hundred and eighty thousand dinars, that of Filastin three hundred and fifty thousand dinars, of Damascus four hundred thousand dinars, and of Hims with Qinnasrin and the districts called today the Awasim eight hundred thousand dinars — or, it is said, seven hundred thousand. - واقعہ
بدء تدوين العلم
تقریباً 760 عیسوی · 143 ھPer al-Dhahabi, in year 143 the scholars of Islam began in this age the codification of hadith, fiqh and tafsir: Ibn Jurayj compiled at Mecca, Malik the Muwatta at Medina, al-Awza'i in Syria, Ibn Abi Uruba, Hammad ibn Salama and others at Basra, Ma'mar in Yemen, Sufyan al-Thawri at Kufa; Ibn Ishaq compiled the Maghazi and Abu Hanifa the fiqh and ra'y, then shortly Hashim, al-Layth and Ibn Lahi'a, then Ibn al-Mubarak, Abu Yusuf and Ibn Wahb. Codification and chapter-ordering spread, and the books of Arabic, language, history and the days of men were written down; before this age the imams spoke from memory or transmitted from sound but unordered sheets. - واقعہ
معاهدة الامتيازات العثمانية الفرنسية
1535 عیسوی · 941 ھThe Franco-Ottoman Capitulations of 1535 — born of Francis I's captivity at Pavia and his mother's letter to Sulayman: free navigation, consular jurisdiction, freedom of worship and protection from enslavement, sealed with joint fleets against Naples. - واقعہ
قدوم ضمام بن ثعلبة وافداً عن بني سعد بن بكر
تقریباً 631 عیسوی · 9 ھBanu Sa'd ibn Bakr sent Dimam ibn Tha'laba to the Prophet; he knelt his camel at the mosque door, walked in and asked which of them was Ibn Abd al-Muttalib, then adjured him by God on each duty in turn: did God send you? did He order us to worship Him alone and cast off the idols? the five prayers? zakat, fasting, hajj? and the Prophet answered each time, O God, yes. He testified, promised to add nothing and omit nothing, and the Prophet said: if the man with the two plaits is truthful he will enter Paradise; he went home and his people embraced Islam in a day. Ibn Ishaq's isnad reaches Ibn Abbas. - واقعہ
وفد نجران
تقریباً 631 عیسوی · 9 ھSixty riders of Christian Najran came to Medina in 9 AH led by the Aqib, the Sayyid and Bishop Abu Haritha; when they declined Islam the Prophet offered the mutual invocation of God's curse (mubahala) with Fatima, al-Hasan and al-Husayn, they asked instead for terms, and a treaty granted them God's protection in exchange for two thousand garments a year. - واقعہ
مشاورة الفقهاء في أمر قبرس
In al-Baladhuri from Syrian scholars and Abu Ubayd al-Qasim ibn Sallam: the people of Cyprus gave fresh offence while Abd al-Malik ibn Salih ibn Ali the Abbasid governed the marches, and he wished to annul their treaty — the jurists being accessible — so he wrote to al-Layth ibn Sa'd, Malik ibn Anas, Sufyan ibn Uyayna, Musa ibn A'yun, Isma'il ibn Ayyash, Yahya ibn Hamza, Abu Ishaq al-Fazari and Makhlad ibn al-Husayn about their case and they answered him; among their rulings: al-Layth ibn Sa'd — they are suspected of betraying the Muslims and counselling the Byzantines; I hold you should denounce the treaty and give them a year's grace to choose — whoever wishes may join the Muslims' lands as a dhimmi paying kharaj, whoever wishes may withdraw to Byzantine lands, and whoever would stay in Cyprus stays at war; Malik ibn Anas — their safe-conduct is ancient and successive governors have honoured it, I find none who annulled their treaty, and hold you should not hasten to denounce it until the proof stands against them; Sufyan ibn Uyayna — we know of no people God covenanted with who broke the covenant without their blood becoming lawful, save the people of Mecca; Musa ibn A'yun — I have seen none of our predecessors annul them and hold they should be kept to their terms, transmitting from al-Awza'i that a dhimmi who guided the polytheists to the Muslims' weakness has left his dhimma, while a mere treaty-people is denounced openly; Isma'il ibn Ayyash — they are a humbled, conquered people whom the Byzantines master over their own lives and women, so it is our duty to defend and protect them and keep them on their covenant; Yahya ibn Hamza — Cyprus's case is that of Arabasus, where Umayr ibn Sa'd reported to Umar and Umar offered them double their wealth or expulsion, and when they refused he exiled them a year then ruined it — they are people of ransom, not of dhimma; Abu Ishaq al-Fazari and Makhlad ibn al-Husayn — nothing resembles Cyprus's case but Arabasus and Umar's ruling in it, transmitting from al-Awza'i that Cyprus's treaty was fourteen thousand dinars, seven to the Muslims and seven to the Byzantines, and that their treaty cannot be annulled save for an act in which their treachery is known. - واقعہ
حديث غياث المكذوب وأشهد أن قفاك قفا كذاب
تقریباً 775 عیسوی · تقریباً 158 ھAmong ten hadith-men brought before al-Mahdi was Ghiyath ibn Ibrahim; the caliph loved pigeons, so Ghiyath transmitted from Abu Hurayra 'there is no wagered race save on hoof or arrowhead' — and added 'or wing'. Al-Mahdi granted him ten thousand dirhams, but as he rose said, 'I bear witness that the back of your head is the back of a liar; you only fished for this' — then ordered the pigeons slaughtered. - واقعہ
فتنة الحنابلة والأشاعرة بدمشق 835هـ
1431 اور 1432 کے درمیان عیسوی · 835 ھ835: a great fitna flared at Damascus between Hanbalis and Ash'aris — Ala' al-Din al-Bukhari openly declared takfir of Ibn Taymiyya; Damascenes rallied to him; Ibn Nasir al-Din composed a fascicle of his praisers which Cairo's scholars endorsed; and a sultanic decree forbade impugning another's madhhab until the matter subsided. - واقعہ
قسمة الخلافة بين أبناء الرشيد
791 اور 802 کے درمیان عیسوی · 175 ھAl-Rashid settled the succession on his son Muhammad — titled al-Amin, aged five, at his mother Zubayda's urging — in 175; on Abdallah — al-Ma'mun, with all Khurasan — after him in 182; and on al-Qasim — al-Mu'tamin, with the Jazira and the marches, still a boy — in 186, and hung a copy of the compact in the Ka'ba. Al-Dhahabi calls this the first weakening to enter the Islamic state from the imamate's side; a sage said he had cast enmity between them to the flock's harm. Some add that al-Mu'tasim was passed over for illiteracy — yet God brought him the rule and made all later caliphs his descendants. - واقعہ
كتاب الجراح ورد عمر بن عبد العزيز
717 اور 720 کے درمیان عیسوی · تقریباً 99 ھAl-Jarrah ibn Abdallah wrote to Umar ibn Abd al-Aziz that the people of Khurasan were unruly subjects whom only the sword and the whip would set right, asking permission to apply them; Umar wrote back: 'Your letter reached me saying Khurasan's people are unruly and only sword and whip will mend them — you lie; justice and truth will mend them. Spread those among them, and peace'. - واقعہ
أمان كعب بن زهير وإنشاد «بانت سعاد»
تقریباً 630 عیسوی · 8 ھWarned by his brother Bujayr after the Prophet's return from al-Ta'if, the poet Ka'b ibn Zuhayr came to Medina, announced himself in the mosque, was spared despite an Ansari's request to strike his neck, and recited his apology-ode Banat Su'ad before the Prophet. - واقعہ
تتبع الزنادقة في عهد المهدي
تقریباً 775 عیسوی · 158 ھAl-Mahdi hunted down the zanadiqa and destroyed a great many of them — he was the first to commission books of polemic in refutation of the zanadiqa and the atheists; in year 166 and after he redoubled the pursuit, searching for them in the furthest lands and killing on mere suspicion. - واقعہ
إلزام المنصور بالقلانس الطوال
تقریباً 770 عیسوی · 153 ھIn year 153 al-Mansur obliged his subjects to wear the tall qalansuwa, which they fashioned from reeds and paper and wore in black; Abu Dulama quipped: 'We hoped our imam would add more — and the chosen imam added to the qalansuwas; you see them on men's heads like Jews' money-boxes cloaked in burnooses'. - واقعہ
بعث عمرو بن حزم إلى بني الحارث بن كعب وعهد النبي إليه
تقریباً جنوری 632 عیسوی · تقریباً ذوالقعدہ 10 ھAfter the Banu al-Harith delegation left, the Prophet sent Amr ibn Hazm to teach them religion, the sunna and the landmarks of Islam and to collect their sadaqa, writing him a charge: fear of God, taking what is right, teaching the Qur'an which none may touch but the pure, gentleness in right and severity against wrong, the rites of hajj, the prayer and its times, ablution and Friday, the ban on tribal rallying-cries, the fifth of booty and the sadaqa rates, and the rule for People of the Book who convert and for those who keep their faith and pay the jizya. - واقعہ
بعث معاذ بن جبل إلى اليمن ووصية النبي له
تقریباً 631 عیسوی · تقریباً 9 ھAfter the letter of Himyar's kings the Prophet sent Mu'adh ibn Jabal as amir of his envoys to Yemen and charged him on departure: make things easy, not hard; give good tidings, do not repel; you will come to People of the Book who will ask what the key of Paradise is, so say: the testimony that there is no god but God alone without partner. Ibn Ishaq has it from Abdullah ibn Abi Bakr, who was told it, and adds a Yemeni woman's question to Mu'adh about a husband's right over his wife. - واقعہ
ارتداد مسيلمة وادعاؤه النبوة باليمامة
تقریباً 631 عیسوی · تقریباً 9 ھWhen the Banu Hanifa delegation returned to al-Yamama, Musaylima apostatised and claimed prophethood, saying he had been made a partner in the matter with Muhammad and citing the Prophet's words that he was 'not the worst placed of you'. He produced rhymed sayings imitating the Qur'an, permitted wine and fornication and lifted the prayer, while still testifying that Muhammad was a prophet, and Hanifa rallied to him. Ibn Ishaq has it from a shaykh of Banu Hanifa and adds: God knows best which account is true. - واقعہ
الإذن بالقتال ونشاط السرايا قبل بدر
تقریباً 623 عیسوی · تقریباً 1 ھ†The permission to fight was revealed after the Hijra in Medina, meant only to lift oppression and to uphold the rites of God; the Prophet sent scouting parties and raids to secure Quraysh's trade route and made alliances with the tribes along it, beginning with the expedition of Sif al-Bahr in Ramadan of the second year of the Hijra, and the raids continued until Badr. - واقعہ
قضاء القاضي على المنصور
754 اور 775 کے درمیان عیسوی · تقریباً 137 ھAl-Mansur came to Medina while Muhammad ibn Imran al-Talhi held its judgeship; the camel-drivers sued the caliph over something and the qadi summoned him to court. Al-Mansur attended with al-Rabi'; the judge did not rise for him but let down his robe and sat cross-legged, then called the claimants and ruled for them against the caliph. When it ended al-Mansur said, 'May God reward you well for your religion — I have granted you ten thousand dinars.' In the same vein he wrote to Sawwar ibn Abdallah, qadi of Basra, ordering him to hand a disputed plot to a commander; Sawwar refused absent proof, and al-Mansur exclaimed, 'By God I have filled it with justice — my judges now return me to the right'. - واقعہ
استتابة القادر للمبتدعة سنة 408
1017 عیسوی · 408 ھ408: al-Qadir bi'llah made the Hanafi Mu'tazili faqihs recant — they 'showed return and disavowed i'tizal' — and bound them in writing never to teach or debate i'tizal, rafd or 'doctrines contrary to Islam' on pain of exemplary punishment; Sultan Mahmud of Ghazna emulated the decree in Khurasan with killing, crucifixion, burning, minbar-curses and expulsion of Mu'tazilis, Rafidis, Ismailis, Qarmatis, Jahmis and Mushabbihas — 'and it became a sunna in Islam'. - واقعہ
رؤيا النبي في السوارين من ذهب وتأويلهما بالكذابين
631 اور 632 کے درمیان عیسوی · 10 ھThe Prophet addressed the people from his minbar saying he had seen the Night of Power and then been made to forget it, and had seen on his arms two gold bracelets which he disliked and blew away, interpreting them as the two liars, the man of Yemen and the man of al-Yamama, that is al-Aswad al-Ansi and Musaylima; Ibn Ishaq has it from Yazid ibn Abdullah ibn Qusayt from Ata' ibn Yasar or his brother Sulayman from Abu Sa'id al-Khudri. He also reports from Abu Hurayra that the Hour will not come until thirty impostors appear, each claiming prophethood. - واقعہ
صلح أهل تفليس
تقریباً 646 عیسوی · تقریباً 26 ھIn al-Baladhuri Habib ibn Maslama reached Tiflis and wrote its people a peace whose text runs: 'This is a writ from Habib ibn Maslama to the people of Tiflis of Manjalis, of Jurzan al-Qirmiz: aman on yourselves, your houses of worship, your monasteries, your prayers and your religion — on your acknowledgment of subordination and a jizya of one dinar per household; you may not join households to lighten the jizya, nor may we divide them to multiply it; we have your counsel and your back against the enemies of God and His messenger as you are able; the quartering of a needy Muslim for one night with the lawful food of the People of the Book that is ours; and if a man of the Muslims is stranded among you, it is on you to convey him to the nearest band of believers unless harm is between them; if you repent and keep the prayer you are our brothers in religion, else the jizya is on you; and if the Muslims are distracted from you and your enemy overcomes you, you are not held to blame for that, nor does it break your covenant — this is yours, and this is upon you; God and His angels witness, and God suffices as witness'; and al-Jarrah ibn Abdallah al-Hakami wrote the people of Tiflis a writ whose copy runs: 'This is a writ from al-Jarrah ibn Abdallah to the people of Tiflis of Rustaq Manjalis, of the district of Jurzan: they brought me Habib ibn Maslama's writ of aman for them acknowledging the jizya's subordination, and his treaty with them over lands of theirs — vineyards and water-mills called Awari and Sabina of Rustaq Manjalis, and Ta'am of Rustaq Quhuyt of Jurzan's district — on their paying for these mills and vineyards a hundred dirhams yearly, no second term; so I have executed their aman and their treaty for them and have ordered the revenue-officers that whoever resists my writ shall not exceed it against them, God willing.' - واقعہ
صلح نصارى بني تغلب
تقریباً 640 عیسوی · تقریباً 20 ھIn al-Baladhuri through multiple chains: Umar ibn al-Khattab meant to take jizya from the Christian Taghlib, who fled — a body crossing the Euphrates for Byzantine lands — until al-Nu'man ibn Zur'a — or Zur'a ibn al-Nu'man — adjured him: 'Banu Taghlib are Arabs who would scorn the jizya and are a people of stout valour; let not your enemy gain strength against you by them'; Umar sent after them, brought them back and compounded with them for a doubling of the sadaqa taken from the Muslims on every grazing herd and acre — another chain has Umar ordering they be fought till destroyed or converted if they refused — and they accepted, saying 'since it is no jizya like the jizya of foreigners, we accept and keep our religion'; the treaty bound them not to baptize a child nor coerce one into their faith — Dawud ibn Kurdus holding they therefore had no dhimma, meaning they baptized in their faith — and Ali would say 'were I free to deal with Banu Taghlib I should have my way: kill their fighters and take their children captive, for they broke the covenant, their dhimma lapsing when they Christianized their children'; Umar sent Ziyad ibn Hudayr al-Asadi to take of them a half-tithe of their wealth, forbidding him to tithe a Muslim or a kharaj-paying dhimmi; Uthman ordered only gold and silver accepted of them until word came that Umar had taken double-sadaqa, whereupon he retracted; al-Zuhri held there is no sadaqa on the People of the Book's herds save the Christian Taghlib; and Sufyan al-Thawri, al-Awza'i, Malik ibn Anas, Ibn Abi Dhi'b, Abu Hanifa and Abu Yusuf all hold that the Taghlibi pays double what a Muslim pays on his land, livestock and wealth — the Iraqis taking double-sadaqa from the minor and the incompetent's land but nothing of their livestock, the Hijazis from both — all agreeing that what is taken of Taghlib's wealth is disposed as kharaj-money, being a substitute for jizya. - واقعہ
إبطال سب علي في الخطبة
تقریباً 717 عیسوی · 99 ھThe Umayyads had cursed Ali ibn Abi Talib in the sermon; when Umar ibn Abd al-Aziz took power he abolished it, wrote to his deputies ordering its abolition, and recited in its place the verse of justice and beneficence — its recitation in the sermon has continued ever since. - واقعہ
رد فدك إلى حالها النبوية
تقریباً 717 عیسوی · 99 ھOn his accession Umar ibn Abd al-Aziz gathered the Banu Marwan and declared: the Prophet held Fadak, spending from it, providing for the young Banu Hashim and marrying off their widows; Fatima asked him for it and he refused, and it remained so through Abu Bakr and Umar, then Marwan granted it as iqta' until it reached Umar himself — 'I saw a thing the Prophet withheld from Fatima and it is not lawful for me; I bear you witness that I have returned it to what it was in the Prophet's time.' He began with his own kin, confiscating their holdings and naming them mazalim. - واقعہ
مشورة معاذ في أرض الشام بالجابية
تقریباً 637 عیسوی · تقریباً 16 ھIn al-Baladhuri from Abdullah ibn Qays al-Hamdani: Umar ibn al-Khattab came to al-Jabiya and meant to divide the land among the Muslims, it having been taken by force; Mu'adh ibn Jabal told him 'by God if you divide it, what we dislike will come of it — the abundance passes into the hands of a people who then perish, leaving it to one, then after them come people who stand in Islam's stead and find nothing — so look to an affair that suffices their first and their last', and Umar adopted Mu'adh's counsel; on it he founded the kharaj regime of the Syrian sawad, leaving the land in its people's hands against jizya on heads and kharaj on land. - واقعہ
خطبة عمر الجمعة في آية الرجم وبيعة أبي بكر
تقریباً 12 جون 632 عیسوی · تقریباً ربیع الاول 11 ھOn the first Friday after the death Umar recalled a verse of stoning, which he said had been in God's book and had been recited, memorised and applied, and feared that someone might say there is no stoning in God's book; he then called the pledge to Abu Bakr a sudden act that God had averted the harm of, and said whoever pledges to a man without consultation has no pledge, nor has the one he pledged to. - واقعہ
فرائض الوليد للضعفاء
تقریباً 705 عیسوی · 86 ھThough al-Walid was a tyrant, his reign sustained jihad and great conquests — and he had orphans circumcised with tutors appointed for them, attendants assigned to the chronically infirm, guides assigned to the blind; he granted stipends to the jurists, the poor and the weak sufficient for them, forbidding them to beg from people. - واقعہ
عدول يزيد عن سيرة عمر بعد أربعين يوماً
تقریباً 720 عیسوی · 101 ھOn accession Yazid ibn Abd al-Malik proclaimed 'follow the sira of Umar ibn Abd al-Aziz' and forty elders testified for him that there is no reckoning or torment upon caliphs; per Ibn al-Majishun he held to Umar's ways forty days, then turned aside. - واقعہ
محاورة الرشيد مع الزنديق في الحديث
تقریباً 786 عیسوی · تقریباً 170 ھAl-Rashid seized a zindiq and ordered his neck struck; 'Why kill me?' he asked — 'to give people rest from you.' 'And what of the thousand hadith I have foisted on the Prophet, not one letter of which he spoke?' 'And what of you, enemy of God, against Abu Ishaq al-Fazari and Abdallah ibn al-Mubarak, who sift them and cast them out letter by letter?'. - نمائش
الحديث النبوي: من السماع إلى الصحيح
A trail through the hadith sciences in seven stations: what a hadith is, the isnad that conveys it, the six books, the science of methodology, the sira that preserves its context, the shama'il that preserve the Prophet's portrait, and selected texts from the Sahih — a doorway into the museum's Prophetic-word shelves. - نمائش
الإسلام في ثلاثين دقيقة
An introductory trail for those who have not known Islam before: the meanings of Islam, iman and ihsan, the five pillars and how they are performed, then who the Prophet is, how the message began and where the Hijri calendar starts. - گروہ
الدعوة العباسية
The Abbasid da'wa — the clandestine hierarchy around the Hashimite imam: twelve naqibs who alone knew the imam's identity, their nazirs, seventy du'at, sub-du'at and 'ummal down to secret cells in every garrison town, preaching equality and 'the acceptable one of the house of Muhammad'. - گروہ
المذهب الحنفي
Widest of the schools in the use of ra'y — the largest circle in Ahmad Amin's diagram; champions of istihsan, which the Shafi'is rejected. - گروہ
المذهب الحنبلي
One of the four Sunni schools of law, named after Imam Ahmad ibn Hanbal; it gives precedence to the revealed text, transmitted reports and the fatwas of the Companions, and was preserved and written down by his students after him, foremost among them al-Khallal and al-Kharaqi. - گروہ
الإباضية
The Ibadiyya — followers of Abdallah ibn Ibad, the one Khariji branch to survive, in North Africa, Oman, Hadramawt and Zanzibar, with a kalam touched by the Mu'tazila and a fiqh of its own. - گروہ
الإمامية
The Imamiyya — with the Zaydiyya one of the two surviving branches of Shi'ism; its chief division the Twelvers, and the Ismailis the branch tracing imamate through Isma'il to the hidden imams and the Fatimid da'wa. - گروہ
الجهمية
- گروہ
الكرامية
A sect numerous in Herat and the Ghurid lands at the end of the 6th/12th century — Ibn al-Athir says the Ghurids were all Karramiyya; their Firuzkuh shaykh Ibn al-Qadwa (of the Haythamiyya branch) debated Fakhr al-Din al-Razi before Sultan Ghiyath al-Din in 595, and the riot that followed was barely contained. - گروہ
الخوارج
The Khawarij — a sect whose doctrine turns on kufr and iman like the Murji'a but in the opposite direction; per al-Ash'ari's Kitab al-Farq, what unites them is takfir of Ali, Uthman, the people of the Camel and the two arbitrators, and the duty of rising against unjust rulers. - گروہ
المذهب المالكي
Malik ibn Anas's school — third of the madhhabs in resort to ra'y, working the tool of istislah, the safeguarding of religion, life, reason, progeny and wealth. - گروہ
المرجئة
- گروہ
المعتزلة، وعند أبي بكر بن الإخشيد كما في الفهرست أن اسم الاعتزال حدث بعد الحسن البصري إذ اعتزل عمرو بن عبيد مجلس قتادة فسماها قتادة المعتزلة فأظهر عمرو تقبله وقال إن الاعتزال وصف مدحه الله في كتابه {cite:fihrist-ibn-al-nadim p. 557}
- گروہ
القدرية، وعند البلخي في الفهرست أول من تكلم في القدر والاعتزال أبو يونس الأسواري المعروف بسنسويه رجل من الأساورة وتابعه معبد الجهني ويقال إن سليمان بن عبد الملك تكلم فيه {cite:fihrist-ibn-al-nadim p. 557}
- گروہ
الصابئة الحرانيون
The Harranian Sabians — 'the Greek vulgate, the padding of the ancient philosophers' in al-Mas'udi's phrase: their surviving temple in 332 was Mighlitiya at Harran, Azar's shrine with four vaults of planetary idols made to speak by hidden priests; al-Razi wrote a book on their doctrines apart from the rival Kimariyyun; the Christians patterned their priesthood on theirs. - گروہ
المذهب الشافعي
al-Shafi'i's school — second widest in ra'y after the Hanafis, famous for rejecting istihsan: 'whoever exercises istihsan has legislated'. - گروہ
اليونسية
The Yunusiyya — the fuqara' named for Shaykh Yunus al-Mukhariqi, whom his companions counted a majdhub drawn to the path without a shaykh; his tomb at al-Qunayya near Dara remains visited. - گروہ
المذهب الظاهري
Dawud ibn Ali al-Isbahani's school — literalist, rejecting qiyas outright: God legislated, not reason; smallest of the circles of ra'y, strongest in Persia and al-Andalus. - شخصیت
البابرتي أكمل الدين
Hanafi jurist and theologian who worked in Cairo under the Mamluk sultans; died 786 AH. - شخصیت
البغدادي أبو منصور عبد القاهر بن طاهر
Theologian of Baghdad who wrote on the principles of faith, on the createdness of the Qur'an and on the interpretation of ambiguous reports, and on the sects. - شخصیت
البغدادي أبو إسحاق إبراهيم بن جابر
850 عیسوی · 235 ھMajor scholar of the Zahiri legal school, which traces to Dawud ibn Ali al-Isfahani; wrote on the differences among jurists; died 310 AH (922 CE). - شخصیت
البلخي أبو معشر جعفر بن محمد
Astrologer and astronomer Abu Ma'shar Ja'far ibn Muhammad al-Balkhi, leading figure of his time in his field, of Balkh in Khurasan; died 272 AH (886 CE). - شخصیت
البرزنجي
1716 عیسوی · 1128 ھScholar from the Barzanji family of sayyids in Medina, a family known for learning and piety; died 1177 AH. - شخصیت
البزدوي أبو اليسر محمد
1030 عیسوی · 421 ھHanafi jurist of Bukhara and judge of Samarqand, to whom the leadership of the Hanafi school passed in his time; died 493 AH (1100 CE). - شخصیت
البطروجي أبو إسحاق نور الدين
Among the great Arab astronomers, of Andalusi origin from Bidrush near Cordoba, active in the sixth century AH. - شخصیت
البخاري علاء الدين
Hanafi jurist from Bukhara; died 1331 CE (the printed Hijri year does not match and is not recorded). - شخصیت
البرجيني
Maliki jurist from Tunisia, among the notable Maliki jurists of his age, who studied with a pupil of al-Mazari at Mahdiya; died 630 AH. - شخصیت
الفارابي
Abu Nasr Muhammad ibn Muhammad ibn Tarkhan al-Farabi, d. AH 339 — 'the Second Teacher' after Aristotle, author of Ara' Ahl al-Madina al-Fadila. - شخصیت
الحليمي أبو عبد الله الحسين بن الحسن
949 عیسوی · 338 ھScholar of the fourth century AH; born 338 AH (949 CE), died 403 AH (1012 CE). - شخصیت
الحفناوي أبو المكارم نجم الدين محمد بن سالم
1690 عیسوی · 1101 ھShafi'i jurist of the Khalwati Sufi order, named after Hifna in the Sharqiyya province of Egypt; born 1101 AH (1690 CE) and died 1181 AH (1767 CE). - شخصیت
الجغميني محمود بن محمد
1154 عیسوی · 549 ھAmong the scientific pioneers of Anatolia within Islamic civilisation, named after the village of Jaghmin; died 618 AH (1220 CE). - شخصیت
الجلولي أبو علي حسن بن علي
Jurist named after Jullula, a place near Qayrawan; died before 450 AH (about 1057 CE). - شخصیت
الجندي أبو الضياء خليل بن إسحاق
Maliki jurist known as al-Jundi; died 767 AH (1365 CE). - شخصیت
الخبري أبو حكيم عبد الله بن إبراهيم
Imam Abu Hakim Abd Allah ibn Ibrahim al-Khabri, a Shafi'i scholar named after Khubr; died 476 AH (1083 CE). - شخصیت
الخليلي أبو عمران موسى بن محمد
Astronomer who grew up in Damascus and wrote a treatise on astronomy; died 1402 CE. - شخصیت
الخيالي أحمد بن موسى شمس الدين
1425 عیسوی · 829 ھTheologian of the creed, a Rumi Hanafi and pupil of Khidr Bik; taught at the Sultan's madrasa in Bursa and then at Iznik; died there in 862 AH (1458 CE). - شخصیت
الخجندي أبو محمود حامد بن الخضر
Mathematician and astronomer of the fourth century AH, a resident of Rayy near Tehran; died 391 AH (1000 CE). - شخصیت
الخونجي أفضل الدين محمد
1194 عیسوی · 590 ھScholar of medicine, philosophy and logic of Persian origin; born 590 AH (1194 CE) and died 646 AH (1248 CE). - شخصیت
الإمام النووي
The jurist and ascetic Imam Abu Zakariyya Yahya al-Nawawi; compiler of the 'Arba'un', forty-two concise hadiths built on Ibn al-Salah's twenty-six, which became one of the most memorised and commented collections in Islam. - شخصیت
الثميمي أبو الحسن عبد العزيز بن الحارث
929 عیسوی · 317 ھOne of the leading Hanbali scholars of law, legal theory and inheritance, of the Tamim tribe; died 371 AH (982 CE). - شخصیت
التفليسي جمال الدين أبو الفضل حبش بن إبراهيم
Physician, astrologer, lexicographer and man of letters from Tiflis, who served the Seljuks in medicine and astronomy and wrote mostly in Persian; died 629 AH (1231 CE). - شخصیت
التيزيني محمد بن محمد
1424 عیسوی · 828 ھHanafi astronomer and mathematician of Aleppo, named after the town of Tizin near Aleppo; born 828 AH (1424 CE), died 911 AH (1505 CE). - شخصیت
آق شمس الدين
1389 عیسوی · 792 ھAq Shams al-Din (1389–1459) — Mehmed II's tutor and 'spiritual conqueror of Constantinople': a Damascene who memorised the Qur'an at seven, studied across Amasya, Aleppo and Ankara, convinced the young prince he was the man of the hadith, and — when the war council despaired mid-siege — answered with the letter that held the army together: 'the servant plans and God decrees'. - شخصیت
باكثير
1867 عیسوی · 1283 ھScholar from the Ba Kathir family of Hadramawt, a family known for its learning and for mosques at Tarim and Seiyun. - شخصیت
برتقيز
1681 عیسوی · 1092 ھHanafi jurist from Zaghwan in Tunisia, versed in legal theory and known for glosses and verse. - شخصیت
ابن أدهم
Ascetic and hadith transmitter from Balkh, remembered among the early Sufi ascetics. - شخصیت
ابن البيطار أبو محمد عبد الله بن أحمد
Scholar of plants, drugs and medicine from Malaga in al-Andalus; died 646 AH (1248 CE). - شخصیت
ابن الحشاء أبو جعفر أحمد بن محمد
Physician who lived in Tunis in the first half of the seventh century AH; died 647 AH (1249 CE). - شخصیت
ابن الجيعان أبو البقاء محمد بن يحيى
Shafi'i judge of Damietta origin, known for learning and charity; died 902 AH (1496 CE). - شخصیت
ابن الصلاح
The hadith master Abu Amr ibn al-Salah; author of the dictation 'al-Ahadith al-Kulliyya', twenty-six comprehensive hadiths on which al-Nawawi built his 'Arba'un'. - شخصیت
ابن باجة
Abu Bakr Muhammad ibn Bajja of Zaragoza, a philosopher of Islam, also a fine poet and genealogist; author of many works including a collection on philosophy, medicine and the natural sciences, he died young at Fez — the Franks call him Avempace. - شخصیت
ابن بريق أبو حفص
Andalusi physician of the fourth century AH who studied medicine in Qayrawan with Ibn al-Jazzar and returned to al-Andalus with his teacher's book on medicine and remedies. - شخصیت
ابن رجب الحنبلي
تقریباً 1335 عیسوی · ربیع الاول 736 ھThe Hanbali hadith master and jurist Zayn al-Din Abu al-Faraj Abd al-Rahman ibn Ahmad, known as Ibn Rajab after his grandfather Rajab; born in Baghdad in 736 AH, moved to Damascus in 744, travelled for learning to Egypt, the Hijaz and Jerusalem, and died in Damascus in 795 AH. Author of 'Jami' al-Ulum wal-Hikam'. - شخصیت
ابن رشد الحفيد
1126 عیسوی · تقریباً 520 ھAbu al-Walid Muhammad ibn Ahmad ibn Rushd of Cordoba — Averroes to the Latins; he devoted himself to Aristotle, translated him into Arabic and wrote some fifty works including Fasl al-maqal, Tahafut al-tahafut against al-Ghazali, Bidayat al-mujtahid and the Kulliyyat on medicine; the Almohad caliph al-Mansur honoured him, then exiled him to Marrakesh and had some of his books burned, then relented — he died there in 1198 and his body was carried to Cordoba. - شخصیت
ابن سينا
تقریباً 980 عیسوی · تقریباً 370 ھPersian polymath (c. 980–1037) whose Canon of Medicine and Book of Healing shaped medicine and philosophy across the Islamic world and Europe for centuries. - شخصیت
ابن الطفيل
Abu Bakr Muhammad ibn Abd al-Malik ibn Tufayl, the Andalusi philosopher and author of the printed treatise Hayy ibn Yaqzan and Asrar al-hikma al-mashriqiyya; he died in 1185. - شخصیت
محمد المهدي السنوسي
1843 عیسوی · 1259 ھ†Muhammad al-Mahdi al-Sanusi (1843–c. 1902 CE) — second leader of the Sanusiyya, under whom its zawiyas stretched from Morocco to India, each a self-supporting khalifa-run community. - شخصیت
محمد بن علي السنوسي
تقریباً 1787 عیسوی · تقریباً 1201 ھ†Muhammad ibn Ali al-Sanusi (d. 1275 AH/1859 CE) — founder of the Sanusiyya order: Mostaganem, Fez, Mecca's Abu Qubays zawiya, then Cyrenaica's al-Bayda' and the Jaghbub retreat. - شخصیت
يحيى الخياط الفلكي أبو علي يحيى بن غالب
Baghdadi astronomer and astrologer of the third century AH, a pupil of Masha'allah; died 250 AH (864 CE), though biographers differ on the date. - شخصیت
يونس المخارقي
Yunus al-Mukhariqi — eponym of the Yunusiyya fuqara'; a majdhub with no shaykh, his companions saying he was 'drawn' straight to the path, credited with karamat like foreseeing a caravan's safety between Sinjar and 'Ana and ordering a shroud for his son's mother while she was still well; died 619 AH at al-Qunayya near Dara aged about ninety, his tomb still visited. - شخصیت
يوسف الهمذاني
تقریباً 1048 عیسوی · 440 ھAbu Ya'qub Yusuf al-Hamadhani — the ascetic jurist of Buzanjird who outshone his peers in Abu Ishaq al-Shirazi's Baghdad circle, then abandoned disputation for devotion, preached at the Nizamiyya in 515, and gathered at his Merv ribat such a company of seekers that al-Sam'ani said the training of sincere murids ended with him; died at Bamiyyin in Rabi' I 535 and was carried back to Merv. - عمل
عيد الأضحى
The festival of sacrifice on 10 Dhu al-Hijjah at the close of the Hajj — the udhiyah, its distribution, and the Eid prayer. - عمل
عيد الفطر
The festival closing Ramadan on 1 Shawwal — the Eid prayer, zakat al-fitr, feasts and visits; the Muslim world's widest celebration. - عمل
الحج
The journey to the Sacred House at Mecca to perform prescribed rites, one of the five pillars; the Qur'an makes it a duty for those who are able to make the way there, and tells of the call to proclaim it to the people. - عمل
المولد النبوي
Public celebrations of the Prophet's birth on 12 Rabi al-Awwal across most of the Muslim world — processions, praise-chants and fairs; customary to many, disputed by some. - عمل
الصلاة
The prescribed prayer, five times in the day and night, one of the five pillars of Islam; the Qur'an commands establishing it and calls it a timed obligation on the believers, and the hadith adds that other prayers are voluntary. - عمل
صيام رمضان
Fasting through the month of Ramadan; the Qur'an prescribes it and says that whoever witnesses the month should fast it, with a number of other days for the sick and the traveller. - عمل
العُرس (الذكرى السنوية للأولياء)
The annual death-anniversary festival at a saint's shrine in South Asian and Maghrebi tradition — qawwali, pilgrimage, food; 'urs' as union with God. - عمل
الزكاة
The obligatory alms, one of the five pillars; the Qur'an pairs it with prayer and names its recipients in the verse on alms, among them those whose hearts are to be reconciled, and the hadith of Jibril calls it the 'obligatory' alms to set it apart from voluntary giving. - سوال
كيف بدأ الوحي؟
العرب السيئون على الشاشة
The Media Education Foundation documentary built on Jack Shaheen's book documenting Hollywood's stereotyped portrayal of Arabs and Muslims across a thousand films.الإسلام: القصة الخفية
Tom Holland's Channel 4 documentary questioning the first-century evidence for Islam from a revisionist historical perspective; it drew widespread objections from Muslim viewers.فتنة
Geert Wilders's short film juxtaposing Qur'anic verses with footage of violence; it prompted international condemnation and diplomatic protest. Indexed as a document of anti-Islam polemics, not endorsed.هوس: حرب الإسلام المتطرف على الغرب
Raphael Shore's US documentary framing political Islam as an existential threat to the West; mass-distributed free and widely criticised for conflating jihadism with Islam.حين يسبّح الحب
The Indonesian adaptation of Habiburrahman El-Shirazy's novel about an al-Azhar student balancing study, love and livelihood in Cairo — a major Indonesian religious hit.العلم والإسلام
Jim Al-Khalili's three-part BBC series on science in Islamic civilisation — from the House of Wisdom to the present.الإسلام: إمبراطورية الإيمان
A three-part PBS/Gardner Films documentary surveying Islamic history from the Prophet's mission to the Ottoman empire — one of the most-broadcast documentaries on Islamic civilisation in the West.- تصنیف
أبيات أبي عفك في الراكب الذي صدّع أولاد قيلة
Five verses Ibn Ishaq gives to Abu Afak: he had lived an age and never seen a house or gathering truer to its pledges than the sons of Qayla, whose assembly could level mountains and never bowed; then a rider split them, bringing lawful and forbidden together; had they believed in might or followed a king, they would have followed Tubba'. - تصنیف
الأحاديث الكلية
A dictation session by the hadith master Abu Amr ibn al-Salah gathering the comprehensive hadiths on which the religion is said to turn — twenty-six in all — which al-Nawawi took and expanded into his 'Arba'un'. - تصنیف
الإشارات والتنبيهات
Avicenna's al-Isharat wal-Tanbihat — his last and most contested summa of logic and wisdom, with Fakhr al-Din al-Razi's sharh and Lubab, Nasir al-Din al-Tusi's commentary and Qutb al-Din's arbitration between them. - تصنیف
العقيدة الطحاوية
A short statement of the creed of Ahl al-Sunna wa'l-Jama'a by Abu Ja'far al-Tahawi, who presents it as the creed of the jurists of the community Abu Hanifa, Abu Yusuf and Muhammad ibn al-Hasan; about 134 articles from tawhid to a warning against sects. - تصنیف
العقيدة الواسطية
A statement of the creed of Ahl al-Sunna wa'l-Jama'a written by Ibn Taymiyya in 698 AH at the request of one of the judges of Wasit, which was discussed at a session in Damascus in 705 AH. - تصنیف
آراء أهل المدينة الفاضلة
Al-Farabi's Ara' Ahl al-Madina al-Fadila — 'the opinions of the virtuous city's people', his great work of political philosophy. - تصنیف
الأربعون النووية
The famous collection of concise hadiths that Imam Abu Zakariyya Yahya al-Nawawi took from Ibn al-Salah's 'al-Ahadith al-Kulliyya' (twenty-six hadiths) and expanded to forty-two, naming it 'al-Arba'un'; widely memorised and much commented upon. - تصنیف
أبيات عصماء بنت مروان في عيب الأنصار وطاعتهم «الأتاوي»
Four verses in which Asma' reviles Banu Malik, al-Nabit, Awf and Banu al-Khazraj: you obeyed a stranger of neither Murad nor Madhhij, hoping in him after the killing of your chiefs as one hopes for broth from a cooked pot; and she wishes for a proud man who would catch him unawares and cut off the hope of those who hope. - تصنیف
بداية المجتهد ونهاية المقتصد
Ibn Rushd's book of comparative fiqh, listed among his works. - تصنیف
عهد النبي إلى عمرو بن حزم حين بعثه إلى اليمن
A written charge the Prophet gave Amr ibn Hazm when sending him to Banu al-Harith ibn Ka'b: fear God, take what is right, give good tidings, teach the Qur'an which none may touch but the pure, be gentle in right and severe against wrong, teach the rites of the greater hajj and the lesser (the umra), forbid praying in one small garment, sitting wrapped with the private parts exposed, braiding the hair at the nape, and tribal rallying-cries in strife; order full ablution, the five prayers at their times, Friday and its bath, the fifth of booty and the sadaqa rates on crops, camels, cattle and sheep, with the rule for Jews and Christians who convert and for those who keep their faith and owe a full dinar per adult or its value in cloth. - تصنیف
ضحى الإسلام
Ahmad Amin's Duha al-Islam — the middle volume of his trilogy on Islamic intellectual history, covering Abbasid-era social life, the constituent cultures, the scholarly movement and the creeds. - تصنیف
الرسالة الكاملية في السيرة النبوية (فاضل بن ناطق)
Ibn al-Nafis's philosophical tale of a child who deduces religion and science alone on an island — the earliest complete philosophical novel, a root of science fiction. - تصنیف
أبيات الفرزدق في الأقرع بن حابس وأسرى بني العنبر
Three verses from a longer poem by al-Farazdaq that Ibn Hisham quotes after the account of the Banu al-Anbar captives: that Ibn Habis stood before the Messenger of God with a resolute, glory-seeking plea, and the captives bound in ropes with fettered necks were released for him, sparing the mothers of those left behind the price of ransom and the arrows of the division of spoils. - تصنیف
فصل المقال فيما بين الحكمة والشريعة من الاتصال
Ibn Rushd's printed treatise on the accord of philosophy and the revealed law, listed among his works. - تصنیف
حديث الخصال الخمس
Words of the Prophet to the Muhajirun transmitted by Abdullah ibn Umar in the account of Abd al-Rahman ibn Awf's dispatch: five things he sought refuge from befalling them: open indecency bringing plague, short measure bringing famine and tyranny, withheld zakat bringing drought, broken covenants bringing an outside enemy, and rulers not judging by God's book bringing internal strife. - تصنیف
مرثية حسان بن ثابت للنبي
An elegy on the Prophet which Ibn Hisham transmits from Abu Zayd al-Ansari; it opens with Medina as the trace and habitation of the Messenger, describes his chambers, the pulpit and the grave that covered him, and says that weeping for him is not enough, that the earth wept for him, and that no calamity equals the day Muhammad died. - تصنیف
جواب حسان بن ثابت على عصماء بنت مروان
Four verses in which Hassan answers Asma': Banu Wa'il, Banu Waqif and Khatma are beneath Banu al-Khazraj; whenever she called out in folly, woe to her, with her wailing while the fates came on, she stirred a noble young man of honourable comings and goings, who stained her with dark blood after nightfall and incurred no sin. - تصنیف
حي بن يقظان
Ibn Tufayl's philosophical tale, printed; listed among his works alongside Asrar al-hikma al-mashriqiyya. - تصنیف
إحياء علوم الدين
Al-Ghazali's four-rub' masterpiece of forty books — worship, habit, the destroyers, the saviours — which al-Nawawi judged could replace all Islam's books; a Maghrebi denouncer of it famously repented after a dream, Ibn al-Jawzi collected its slips in Ilam al-Ahya', and al-Iraqi sifted its hadiths in 751. - تصنیف
جامع العلوم والحكم
Ibn Rajab al-Hanbali's (d. 795 AH) commentary on fifty hadiths: the twenty-six of Ibn al-Salah's 'al-Ahadith al-Kulliyya', which al-Nawawi brought to forty-two in his 'Arba'un', plus eight hadiths Ibn Rajab added himself to reach fifty, naming it Jami' al-Ulum wal-Hikam. - تصنیف
لمعة الاعتقاد
A short statement of the creed of Ahl al-Sunna on the way of the early generations by the Hanbali Muwaffaq al-Din Ibn Qudama al-Maqdisi, running from God's attributes, speech and vision to belief in what the Prophet reported, the Companions, the caliphate and avoiding innovators. - تصنیف
مقالات الإسلاميين واختلاف المصلين
A book by Abu al-Hasan al-Ash'ari setting out the positions of the Muslim sects and the theologians, whose first volume closes with a report of the position of the hadith scholars and Ahl al-Sunna that he then says he holds. - تصنیف
نور الاقتباس في مشكاة وصية النبي لابن عباس
A standalone treatise by Ibn Rajab al-Hanbali devoted to the commentary of Ibn Abbas's hadith 'O boy, I shall teach you words: guard God and He will guard you...', the nineteenth of al-Nawawi's Forty; in the Jami' al-Ulum wal-Hikam Ibn Rajab says the hadith comprises great counsels and universal maxims among the religion's most important matters and that he 'devoted a large separate portion to its commentary' — the printed book bearing this title. - تصنیف
قصيدة بانت سعاد (بردة كعب بن زهير)
Ka'b ibn Zuhayr's celebrated apology-ode beginning 'Su'ad has departed, and today my heart is love-sick', recited before the Prophet in Medina; it pleads for pardon and praises the Prophet as a light and an unsheathed sword of God. - تصنیف
بيتا سلمى بنت عتاب في يوم بني العنبر
Two verses by Salma bint Attab on the day Uyayna ibn Hisn raided Banu al-Anbar: that Adi ibn Jundab met a steep and evil chasm, with enemies closing in from every side while its might and good fortune were absent. - تصنیف
شرح الطحاوية في العقيدة السلفية
A long commentary on the Tahawi creed by Ibn Abi al-Izz al-Hanafi that, at each article, reports the positions of the sects and schools and discusses them. - تصنیف
تهافت الفلاسفة
Al-Ghazali's printed critique of the philosophers, listed among his works with the Ihya', Iqtisad, Maqasid and Munqidh; Ibn Rushd answered it a century later with Tahafut al-tahafut. - تصنیف
تهافت التهافت
Ibn Rushd's printed refutation of al-Ghazali's Tahafut, one of the fifty or so works he composed. - تصنیف
بيتا أمامة المزيرية في قتل أبي عفك
Two verses in which Umama addresses Abu Afak: you call God's religion and the man Ahmad a lie; by the life of him who fathered you, an evil issue; a true believer granted you a thrust at night's end: Abu Afak, take it in your old age. - تصنیف
أصول أقليدس
Euclid's Elements in Arabic reception: al-Hajjaj ibn Yusuf's two translations (the Haruni and the Ma'muni, on which reliance is placed), Hunayn ibn Ishaq's version, Thabit ibn Qurra's revision, Ibn al-Haytham's doubts and Nasir al-Din al-Tusi's Tahrir.