Search results
Results From The WOW.Com Content Network
Double-page with illuminated frames marking the start of Chapter Ya-Sin in a Malay Qur'an manuscript from Patani.Despite the special significance of surah Ya-sin in lives of all Muslims, "this is the only Southeast Asian Qur'an manuscript known in which the beginning of Surat Yasin is marked with illuminated frames".
Allegories of the Last Hour and the Day of Judgment. [6] 23-24 40 Ghafir (Al-Muʼmin) غَافِر Ghafir: The Forgiver (God), Forgiving, or The Believer. 85 (9) Makkah 60 78 Ha Mim v. 3 [6] Man's false pride, worship of false values (wealth, power etc.) and his denial of divine guidance. [6] Stories of earlier prophets. [6] 24 41 Fussilat ...
The baqarah (Arabic: بَقَرْة, cow) of the Israelites [3]; The dhiʾb (Arabic: ذِئب, wolf) that Jacob feared could attack Joseph, and who was blamed for his disappearance [22] [23]
Al-Suyuti narrates that a man from humanity and a man from the jinn met. Whereupon, as means of reward for defeating the jinn in a wrestling match, the jinn teaches a Quranic verses that if recited, no devil (šayṭān) will enter the man's house with him, which is the "Throne Verse".
The name of this martyr is not explicitly mentioned anywhere in Qur'an or Hadith, though he is known as The Believer of YaSin. [9] Ibn Kathir in his Tafsir (Commentary) on Quran 36 references a narration that identifies the three disciples sent were Sham'un ( Simon Peter ), Yuhanna ( John ) and the name of the third was Bulus ( Paul ). [ 10 ]
The Twelver exegete Shaykh Tusi (d. 1067) notes that the article innama in the verse of purification grammatically limits the verse to the Ahl al-Bayt. He then argues that rijs here cannot be limited to disobedience because God expects obedience from every responsible person (Arabic: مكلف, romanized: mukallaf) and not just the Ahl al-Bayt.
Tafsir al-Qurtubi (Arabic: تفسير القرطبي) is a 13th-century work of Qur'an exegesis (Arabic: tafsir) by the classical scholar Al-Qurtubi. [1] Considered one of the best and most iconic tafsirs to date.
This is manifest in the fact that surahs of the second Meccan period tend toward self-referentiality, wherein the Qur'an uses "qur'an" (recitation or the Qu'ran) and "kitaab" (book) to make mention to its own existence (surahs 54, 37, 15, et al.), noting that indeed there is a holy message coming from God.