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This verse is often cited in Shia Islam to support the elevated status of the family of the Islamic prophet Muhammad, known as the Ahl al-Bayt. Most Sunni authors reject the Shia view and offer various alternatives, chief among them that this verse enjoins love for kinsfolk in general.
According to the founder of the Qadiriyya Sufi order, Abdul Qadir Gilani irfan is the acknowledgement of God's unity. This acceptance is achieved by studying under Islamic scholars who give insight on the internal meanings of Islamic rituals, such as the salah.
Pindar's extant verses are unique in that the bulk of them – the victory odes – have been preserved in a manuscript tradition, i.e., generations of scribes copying from earlier copies, possibly originating in a single archetypal copy and sometimes graphically demonstrated by modern scholars in the form of a stemma codicum, resembling a ...
Mohyeddin is a name of Islamic and Arabic origin, meaning "Reviver of Dīn". [1] [2] [3] It is used both as a personal name and as an honorific title.This name has been borne by some Islamic scholars, philosophers, and theologians throughout history, many of whom influenced Islamic history, [4] philosophy, and thought.
A Punjabi film Shaheed-e-Mohabbat Boota Singh (1999) is entirely based on the story. [1] Ishrat Rahmani wrote a novel, Muhabbat , based on the story. The story also influenced many other films including a 2007 Canadian film Partition [ 1 ] and the Bollywood films Gadar: Ek Prem Katha in 2001 and Veer Zaara in 2004.
Pindar's First Pythian Ode is an ancient Greek epinicion praising Hiero of Syracuse for a victory in the Pythian Games. It was to be sung at a grand musical festival, celebrating Hiero of Syracuse's achievements and the founding of the new city, Aetna. Most of Pindar's signature characteristics and signature style appear in this poem.
In the Quran piety is defined as: . 2:177 True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and ...
However, this term is ambiguous, and so much scholarly debate has concerned the meaning of fitna in this passage, as it could be taken as a reference to the First Fitna (656–616 AD) (the view of Muhammad Mustafa Azmi), the Second Fitna (680–692) (the view of G.H.A. Juynboll), or the Third Fitna (744–750) (the view of Joseph Schacht, only ...