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Verses 33:5-6 are concerned with the differences between adopted and blood-related persons. Verse 33:5 refers to adoption in Islam and verse 33:6 contains a reference to the term "Mother of Believers", who was the Prophet's wife. This perhaps suggests their elevated standing with the community and in the later verses, these women are described ...
Muhammad, the final seal of the prophets (Arabic: مُحَمَّد خَاتَم ٱلْأَنْبِیَاء) [i] (Muhammad is mentioned four times) Ahmad [ 33 ] [ 52 ] Other names and titles of Muhammad [ 45 ] [ 40 ] [ 31 ] [ 53 ]
There is a difference among the schools of Qur'anic recitation regarding the reading of the word خاتم in verse 33:40 – it can be read as either khātim or khātam.Of the ten qirā’āt (readings, methods of recitation) regarded as authentic – seven mutawātir and three mashhūr – all read خاتم in this verse with a kasrah on the tāʼ (خاتِم, khātim) with the exception of ...
Whole Surah: The story of the Islamic prophet Joseph (as an illustration of God's unfathomable direction of men's affairs). [6] 12-13 13: Ar-Ra'd: ٱلرَّعْد ar-Raʿd: The Thunder: 43 (6) Madinah: 96: 90: Alif Lam Mim Ra: v. 13 [6] God's revelation, through his prophets, of certain fundamental moral truths, and the consequences of ...
30-33 God’s works the proof of His divinity; 34-35 No human is immortal, all souls will taste death and be returned to God; 36-37 Muhammad regarded by the Makkans as a scoffer; 38-39 Men hasty to call down divine wrath on themselves; 40 Threatened vengeance will descend suddenly; 41-42 The doom of those who mocked former prophets
In Islam, every prophet preached the same core beliefs: the Oneness of God, worshipping of that one God, avoidance of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after death. Prophets and messengers are believed to have been sent by God to different communities during different times in history.
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.
Zaynab's father was Jahsh ibn Riyab, an immigrant from the Asad ibn Khuzaymah tribe who had settled in Mecca under the protection of the Umayya clan. Her mother was Umayma bint Abd al-Muttalib, a member of the Hashim clan of the Quraysh tribe and a sister of Muhammad's father.