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Though there is a section titled Nuzūl al-Qur'ān in Ibn al-Nadīm's 10th-century bibliographical catalog Kitāb al-Fihrist (including one Nuzūl al-Qur'ān attributed to the semi-legendary Ibn 'Abbās as transmitted through 'Ikrima), there is no evidence to believe that most of these works ever existed, or that their ambiguous titles signify ...
Tujuh rupa batik craftsmen have placed Chinese ceramic ornaments as a manifestation of ancestral cultural ties which in their paintings have eloquence and tenderness. Various ornamental plants are the main objects, and are widely found in Chinese ceramic paintings, combined with various animals such as sparrows, peacocks, dragons, and butterflies.
Yusuf Banuri, the favourite student of 'Allamah Anwar Shah Kashmiri (R'A), has written in his Yatīmatu-l-Bayān. Muqaddimah (Preface to) Mushkilātu-l-Qur'ān: The third is Tafseer Roohu-l-Ma'ani which in my opinion is an exegesis for the Qur'an on the pattern of Fath al-Bari, the exegesis of Sahih al-Bukhari, except that Fath al-Bari is the interpretation of human words.
The commentaries of Al-Zamakhshari and Al-Qurtubi in the twelfth and fourteenth centuries introduce the phrase al-Jahiliyyah understood as a period of time whose inhabitants were morally tarred by virtue of the era they lived in. Related phrases in this context included millat al-Jāhiliyya (the religious community of al-Jāhiliyya) and ahl al ...
' Wonders of the Qur'an '), [2] better known as Tafsir al-Nisaburi (Arabic: تفسير النيسابوري), is a classical Sunni–Sufi [1] [3] [4] tafsir of the Qur'an, [5] authored by the Shafi'i-Ash'ari scholar Nizam al-Din al-Nisaburi (died c. 730 AH; c. 1330 CE), who closely follows al-Fakhr al-Razi's tafsir in many places.
In the history of art, prehistoric art is all art produced in preliterate, prehistorical cultures beginning somewhere in very late geological history, and generally continuing until that culture either develops writing or other methods of record-keeping, or makes significant contact with another culture that has, and that makes some record of major historical events.
Until 1955, he had only commented on Al-Fatiha and Al-Baqara. During his stay in Lahore until 1962, he completed the compilation of Al Imran and An-Nisa. By 1969, half of the Quran had been covered, and in 1974, the commentary on the last verses of As-Saaffat was finished. Idris Kandhlawi's declining health prevented him from writing the ...
The prominent Khutba-i-Tafsir-i-Bayan al Quran by the author occupies a very pivotal place in all editions, because in this ‘Khutba’ Thanwi has discussed the causes for compiling this Tafsir. He Says: "I used to ponder about the compilation of a precise exegesis of Quran which can touch the important aspects and dimensions of society ...