خاندان: · 620 اندراجات

رہنما. اس موضوع کی منتخب رہنمائی ابھی نہیں لکھی گئی۔

اس موضوع کے اندراجات

شخصیت

• عبد الله بن سلام

  تقریباً 550 عیسویA learned rabbi of Banu Qaynuqa' who examined the Prophet, declared him genuine, and became the most famous Jewish convert of Medina — held in Sunni tradition as one promised paradise.

• ورقة بن نوفل

  تقریباً 555 عیسویKhadija's cousin, an elderly Meccan Christian who had studied the scriptures; the man who first told the shaken Prophet that what had come to him in the cave was prophecy.

• عثمان بن عفان

  تقریباً 576 عیسویThird caliph (644–656); the early community married him to two of the Prophet's daughters in succession. Under him the Qur'an was standardized into a single recension; he was killed by rebels in Medina, opening the first civil war.

• أم سلمة هند بنت أبي أمية

  تقریباً 590 (تقریباً) عیسویA wife of the Prophet remembered for her counsel at Hudaybiyya and for the hundreds of hadith transmitted on her authority in Sunni tradition.

• عبد الله بن مسعود

  تقریباً 594 عیسویA shepherd of Mecca among the first converts, remembered as the first man to recite the Qur'an aloud there; in Kufa he became a founding teacher of its school of learning.

• أبو هريرة

  تقریباً 603 عیسویA convert of the Khaybar years who became, by far, the most prolific narrator of hadith in the Sunni collections — a fact celebrated by the tradition and debated by scholars.

• حفصة بنت عمر

  تقریباً 605 عیسویA wife of the Prophet and daughter of Umar ibn al-Khattab, remembered in Sunni tradition as the keeper of the collected Qur'anic codex.

• زيد بن ثابت

  تقریباً 611 عیسویA young Ansari who became the Prophet's scribe of revelation; Abu Bakr set him to gather the Qur'an, and Uthman's committee under him produced the standard recension still read today.

• سعد بن مالك الخدري

  تقریباً 612 عیسویA Companion of the Prophet from the Ansar, of the Khudra clan, who transmitted hadith.

• عائشة بنت أبي بكر

  تقریباً 613 عیسویA wife of the Prophet and daughter of Abu Bakr; one of the most prolific transmitters of hadith in Sunni tradition, whose role is viewed differently across the traditions.

• عبد الله بن عباس

  تقریباً 619 عیسویThe Prophet's young cousin who grew up in Medina and became the tradition's founding authority on the interpretation of the Qur'an — remembered as the father of tafsir.

• يزيد بن القعقاع

  660 عیسوی · 40 ھOne of the ten well-known canonical reciters, from Medina.

• عمرو بن دينار

  666 عیسوی · 46 ھOne of the senior Successors, and the shaykh of the Meccan sanctuary in his time; among the great transmitters of hadith.

• سليمان بن طرخان التيمي

  666 عیسوی · 46 ھA hadith scholar of Basra who narrated from the Companion Anas ibn Malik and a number of Successors.

• الأعمش سليمان بن مهران

  680 عیسوی · 61 ھA hadith scholar, reciter and expert in inheritance law, nicknamed al-A'mash for weakness of sight. Accounts of his birthplace differ.

• علقمة بن قيس النخعي

• مسروق بن الأجدع

  One of the senior Successors (tabi'un), who transmitted hadith and was known for the Qur'anic readings. Several kunyas are given for him in the sources.

• أبو الأسود الدؤلي ظالم بن عمرو

  A philologist and transmitter credited with the vowel-pointing of the Qur'an and the founding of Arabic grammar. His lineage goes back to al-Du'al ibn Bakr ibn Kinana.

• عبيدة بن عمرو السلماني

• عبد الرحمن بن زياد بن أنعم

  694 عیسوی · 75 ھThe scholar, traditionist and judge Abu Khalid Abd al-Rahman ibn Ziyad ibn An'am al-Mu'afiri al-Sha'bani, known in the African East; he transmitted hadith and held judicial office.

• الأسود بن يزيد النخعي

  One of the Kufan jurists among the Successors: Abu Amr al-Aswad ibn Yazid ibn Qays al-Nakha'i, brother of Abd al-Rahman ibn Yazid and nephew of Alqama; he died in the year 75, and Aisha said there was no man in Iraq more honoured by her than he.

• الأوزاعي عبد الرحمن بن عمرو

  706 عیسوی · 88 ھThe imam and foremost jurist of Syria in his time. Historians differ on the origin of his nisba al-Awza'i.

• قبيصة بن ذؤيب بن عمرو الخزاعي

  One of the four Medinan jurists named by Abu al-Zinad, with Sa'id ibn al-Musayyab, Abd al-Malik ibn Marwan and Urwa ibn al-Zubayr, as Shirazi reports.

• حفص أبو عمر بن سليمان

  709 عیسوی · 90 ھWell-known transmitter of the reading of Asim ibn Abi al-Najud and one of the seven canonical readers, reader of Kufa; died 180 AH (796 CE).

• مالك بن أنس

  تقریباً 711 عیسوی · 93 ھImam of Medina and author of the Muwatta; born in Medina, he studied with its scholars and taught there until his death in 179 AH. The Maliki school of law bears his name.

• حماد بن زيد

  717 عیسوی · 98 ھA hadith scholar of Basra, described as among the most pious and reliable memorizers. He memorized four thousand hadiths and was blind.

• خارجة بن زيد بن ثابت

  Among the jurists of Medina in the second generation; with Talha ibn Abd Allah ibn Awf he was consulted in his time for inheritance and documents, as Shirazi reports.

• سالم بن عبد الله بن عمر بن الخطاب

  A jurist of Medina; Rabi'a says the fatwa passed after Sa'id ibn al-Musayyab to al-Qasim and Salim, as Shirazi reports.

• عمر بن الأشعث التيمي

  Named after his grandfather Laja, not his father al-Ash'ath.

• شهر بن حوشب الأشعري

  A Syrian jurist listed by Shirazi among the third generation; Shirazi gives his death as 112 AH and notes Ibn Sa'd's variant.

• محمد بن علي بن الحسين بن علي بن أبي طالب (الباقر)

  A Medinan Successor jurist listed by Shirazi in the second generation; Mus'ab al-Zubayri says he died in 114 AH.

• عبد الرحمن بن هرمز الأعرج

  The Successor traditionist Abd al-Rahman ibn Hormoz al-A'raj, who met several Companions and transmitted from them; his best-known kunya is Abu Dawud.

• عبد الله بن ذكوان أبو الزناد

  A Medinan jurist of the third generation; Shirazi reports his mission to Hisham ibn Abd al-Malik about the Medina accounts, and that Malik took fiqh from him.

• يحيى بن يحيى الغساني

• الربيع بن زياد البكري الخراساني

  Al-Rabi ibn Ziyad al-Bakri al-Khurasani al-Marwazi al-Basri, a figure of the second Islamic century, mentioned by Ibn Sa'd in his biographical classes of the Basrans and Baghdadis; he died in 139 AH.

• يحيى بن سعيد بن قيس الأنصاري

  A Medinan jurist of the third generation who served as qadi for al-Mansur; Hammad ibn Zayd reports Ayyub saying he left no jurist more learned than Yahya ibn Sa'id.

• محمد بن الوليد الزبيدي

• خلف بن هشام

  767 عیسوی · 150 ھOne of the ten canonical reciters of the Qur'an, from Baghdad. The sources agree that his readings are authoritative.

• الزعفراني

  771 عیسوی · 154 ھA Baghdad imam — jurist, hadith scholar and master of eloquence — counted among the transmitters of al-Shafi'i's 'old' (Iraqi) corpus; al-Mawardi called him 'the most flourishing of the qadim transmitters'. He was the reader in al-Shafi'i's circle attended by Ahmad and Abu Thawr: 'when al-Shafi'i came to us none dared read to him but me, and I read him all the books save two he read to me.' He heard Ibn 'Uyayna, 'Ubayda b. Humayd and Yazid b. Harun; the Six-save-Muslim transmitted from him, and al-Nasa'i graded him thiqa. Baghdad's Darb al-Za'faran took its name from him and held the mosque where al-Shirazi taught. He died in Ramadan 260.

• يونس بن يزيد الأيلي

  یونس بن یزید بن ابی النجاد الایلی القرشی، ابو یزید، معاویہ بن ابی سفیان کے مولیٰ؛ متن نے انہیں ثقہ محدث قرار دیا اور جمیع محدثین نے ان سے روایت کی۔ انھوں نے ابن شہاب زہری، نافع مولیٰ ابن عمر، قاسم، عکرمہ وغیرہ سے روایت کی، اور ان سے لیث بن سعد، یحییٰ بن ایوب، اوزاعی، ابن مبارک، ابن وہب وغیرہ نے روایت کی۔ موسوعہ نے ان کی وفات 159ھ دی ہے۔

• الجوزجاني إبراهيم بن يعقوب

  781 عیسوی · 165 ھA hadith scholar from Jawzjan, named after Bushanj. The biographical dictionaries give him a full entry.

• سعيد بن عبد العزيز التنوخي

• الربيع بن سليمان المرادي

  790 عیسوی · 174 ھThe muezzin of the congregational mosque of Fustat — al-Shafi'i's own companion and the transmitter of his books, a rock-solid thiqa in his transmission; al-Subki judges his riwaya preferred even over al-Muzani's. Born 174, he attached himself to al-Shafi'i's service and carried much from him; Abu Dawud, al-Nasa'i, Ibn Maja, Abu Zur'a, Abu Hatim, al-Tahawi and others transmitted from him, and Ibn Khuzayma, Ibn Hibban and al-Hakim printed his hadith. Al-Shafi'i said 'no one ever served me as al-Rabi' served me' and 'if I could feed you knowledge I would feed you'; some two hundred men journeyed to him for al-Shafi'i's books. He died on 21 Shawwal 270 and the Amir Khumarawayh ibn Tulun himself prayed over him.

• عبد الواحد بن زيد

  An ascetic, exemplar and preacher, known as the leading worshipper of Basra. He transmitted from al-Hasan al-Basri and Ata' ibn Abi Rabah.

• يعقوب بن شيبة

  798 عیسوی · 182 ھAbu Yusuf al-Sadusi of Basra, settled at Baghdad and Samarra; his Musnad ma'lul remained unfinished despite a staff of forty warraqun lodging in his house and some ten thousand dinars spent — 'had his book been written on doves it would deserve copying'; a Maliki faqih of Baghdad among the senior companions of Ahmad b. al-Mu'adhdhal and al-Harith b. Miskin; when al-Mutawakkil asked Ahmad b. Hanbal who should hold the judgeship and asked about Ya'qub, Ahmad called him an innovator — it was said, because he held the waqf position on the Qur'an.

• ابن أبي أسامة الحارث بن محمد

  802 عیسوی · 186 ھA hadith scholar and transmitter of reports from Baghdad, well versed in the Qur'anic readings and described as reliable.

• سعيد بن يحيى الأموي

  The traditionist and jurist Abu Uthman Said ibn Yahya ibn Said ibn Aban al-Umawi, of Kufan origin who settled in Baghdad; he transmitted hadith from his paternal uncles and from scholars of his time.

• الجوزجاني موسى بن سليمان

  From Jawzjan, a great city in Khurasan, and one of the transmitters of hadith.

• أبو داود السجستاني

  تقریباً 817 عیسوی · 202 ھThe muhaddith of Sijistan, author of the Sunan counted among the six books; he travelled for hadith to Basra, Baghdad, Khurasan, al-Sham and Egypt, and restricted his collection to the reports bearing on rulings, arranged by legal chapter.

• عبد الله بن أيوب التيمي

  A hadith scholar of Basra, a client of the Taym Allah clan.

• الترمذي محمد بن عيسى

  824 عیسوی · 209 ھA hadith scholar from Tirmidh on the Oxus, author of the Jami' al-Sahih, known as Sunan al-Tirmidhi.

• البزار أبو بكر أحمد بن عمرو

  825 عیسوی · 210 ھWell-known hadith scholar known as al-Bazzar, who narrated hadith in Isfahan, Baghdad, Egypt and Mecca in his later years; died 292 AH (905 CE).

• النسائي

  تقریباً 830 عیسوی · 215 ھThe muhaddith of Nasa in Khurasan, author of the Sunan counted among the six books; famed for his attention to hidden defects and transmitter criticism, moving late in life to Egypt and then al-Sham where he died.

• عبد الله بن مسلمة القعنبي

  A memorizing, devout and authoritative hadith scholar from Medina.

• الحميدي عبد الله بن الزبير

  A hadith scholar from Mecca of the Asad clan, among the great transmitters of hadith in Mecca and a teacher of al-Bukhari.

• ابن خزيمة محمد بن إسحاق

  838 عیسوی · 223 ھImam of the imams and hadith scholar of Nishapur, author of the Sahih known as Sahih Ibn Khuzayma.

• الحماني أبو زكرياء يحيى بن عبد الحميد

  Travelling hadith memorist who came to Baghdad, first to compile a musnad in Kufa; died 228 AH (842 CE). Tarikh Baghdad (#7483): al-Nasa'i rated him weak and al-Juzjani 'worthless and fickle'; he died Ramadan 228 at the 'Askar — the first of the muhaddithin who had moved to Samarra to die there — and never dyed his hair.

• أبو عوانة يعقوب بن إسحاق

  845 عیسوی · 230 ھA hadith scholar, memorizer and jurist from Isfara'in, known for his extract on Sahih Muslim. He was the first to spread the Shafi'i school in Isfara'in.

• البربهاري الحسن بن علي

  847 عیسوی · 233 ھA Hanbali, named after barbahar, a drug imported from India.

• أبو ثور

  A great Baghdad imam among the foremost companions of al-Shafi'i; he transmitted from Sufyan b. 'Uyayna, Ibn 'Uyayna's peers, Waki', 'Abd al-Rahman b. Mahdi and al-Shafi'i himself, and Muslim (outside the Sahih), Abu Dawud, Ibn Maja and al-Baghawi transmitted from him. Ahmad b. Hanbal said 'I have known him for the Sunna for fifty years; in my view he stands in the skin of Sufyan al-Thawri' and would tell questioners 'ask Abu Thawr'; al-Nasa'i called him 'one of the jurists, trustworthy'. Al-Khatib relates that he began in the ra'y method until al-Shafi'i came to Baghdad, whereupon he attached himself to him and turned to hadith. He died in Safar 240.

• ابن الأعرابي أحمد بن محمد

  861 عیسوی · 246 ھA hadith scholar, memorizer, historian and ascetic Sufi from Basra, learned in hadith and biographical classes.

• ابن الأخرم

  864 عیسوی · 250 ھHadith scholar of Nishapur in the fourth century AH.

• خيثمة بن سليمان الأطرابلسي

  864 عیسوی · 250 ھThe traditionist and hafiz Abu al-Hasan Khaythama ibn Sulayman al-Qurashi of Tripoli in Syria, a leading transmitter of Syria in his age; he travelled widely in search of hadith and died at Tripoli.

• الربيع بن سليمان الجيزي

  An Egyptian companion of al-Shafi'i — 'a jurist and a righteous man' — transmitting from al-Shafi'i, 'Abdallah b. Wahb, Ishaq b. Wahb and 'Abdallah b. Yusuf; Abu Dawud, al-Nasa'i, Ibn Abi Dawud and al-Tahawi transmitted from him. It is he who reports from al-Shafi'i that reciting the Qur'an with melodies is disapproved. He died in Dhu'l-Hijja 256, or 257.

• البرقي أبو بكر أحمد بن عبد الله

  Egyptian hadith scholar, historian and jurist known as al-Hafiz al-Barqi; died 270 AH (883 CE).

• ابن ماجه

  The muhaddith of Qazvin, author of the Sunan counted by later scholars as the sixth of the six books; he travelled for hadith to Iraq, the Hijaz, al-Sham and Egypt, and his collection is noted for renunciation and tribulation reports not found in the two Sahihs.

• عبد العزيز بن عبد الله الهاشمي

  A Hashimi of Baghdad of the line of 'Abdallah b. al-'Abbas b. 'Abd al-Muttalib; he heard Yahya b. 'Abd al-Rahman al-Muqri', Abu Bakr al-Humaydi, 'Abdallah b. Ja'far al-Raqqi and 'Abdallah b. Ibrahim al-Ghifari; his transmitters included 'Abdallah b. Ishaq al-Mada'ini and the judge al-Muhamili; al-Daraqutni said he was trustworthy; he died on 11 Dhu'l-Hijja 275 aged eighty-six, still handsome, his grey hair unchanged.

• الإسماعيلي أبو بكر أحمد بن إبراهيم

  890 عیسوی · 277 ھA memorizer and hadith scholar of Jurjan, raised by his father and educated by the scholars of Jurjan.

• البزار أبو الطاهر عبد الواحد بن عمر

  891 عیسوی · 278 ھBaghdadi reader and grammarian of the late fourth century AH, who died in 349 AH (961 CE); the sources differ on his birth year.

• الأبهري أبو بكر محمد بن عبد الله

  901 عیسوی · 289 ھA Maliki jurist who combined the Qur'anic readings, high-grade chains of transmission and sound jurisprudence; from Abhar, between Qazvin and Zanjan.

• عثمان بن سعيد الأنماطي

  The Baghdadi traditionist Abu al-Qasim Uthman ibn Said ibn Bashshar al-Anmati, named after the anmat (floor coverings and cushions); he died in 288 AH.

• أبو حفص ابن شاهين الواعظ

  تقریباً اکتوبر 909 عیسوی · صفر 297 ھ'Umar b. 'Uthman Abu Hafs the preacher, known as Ibn Shahin (297–385), muhaddith of eastern Baghdad: he first wrote hadith with his own hand at eleven, in 308, and counted thirty-three works to his name — among them a great tafsir of a thousand parts, a Musnad of fifteen hundred, a Tarikh of a hundred and fifty, and a Zuhd of a hundred; he reckoned he had spent seven hundred dirhams on ink. He died 21 Dhu'l-Hijja 385, buried at Bab Harb cemetery.

• أبو الفرج محمد بن أحمد الشنبوذي المقري

  تقریباً 912 عیسوی · 300 ھMuhammad ibn Ahmad ibn Ibrahim, Abu al-Faraj the reciter, known as Ghulam al-Shanbudhi, born in 300. He read under Abu al-Hasan Ibn Shanbudh and wrote on the readings. Abu al-Fadl Ubayd Allah ibn Ahmad al-Sayrafi said his standing was great and described his command of the readings and his memory for tafsir; he said, 'I heard him say, I memorised fifty thousand lines of verse as evidence for the Qur'an.' Al-Daraqutni spoke of him both harshly and in praise. He died in Safar 388, though some say 387.

• الجريري المعافى بن زكريا

  917 عیسوی · 305 ھA scholar from Nahrawan, known as al-Jurayri and Ibn Tarar, who wrote on language and hadith.

• ابن بطة العكبري عبيد الله بن محمد

  917 عیسوی · 304 ھBorn in Ukbara near Baghdad, a Hanbali jurist and hadith scholar.

• الدارقطني

  تقریباً نومبر 918 عیسوی · ذوالقعدہ 306 ھ'Ali b. 'Umar Abu'l-Hasan al-Daraqutni (306–385), Baghdad's hafiz, singular of his age: the science of transmitted reports, narrators' names and the hidden defects of hadith ended with him; al-Hakim said al-Daraqutni never saw his own like. As a youth at Isma'il al-Saffar's circle he was rebuked for copying while listening — and recited back eighteen dictated hadiths, isnads and texts in order. The Kitab al-'Ilal current under his name was taken down by al-Barqani from his dictation at Abu Mansur b. Hamdan's gatherings. He died Tuesday 7 Dhu'l-Qa'da 385, buried at Maqbarat Ma'ruf.

• البيكندي أحمد بن علي

  923 عیسوی · 311 ھA scholar of Bikand, from which he takes his nisba. He died in 404 AH.

• ابن أخي ربيع الصباغ الكلابي

  A scholar of Cordoba, client of the Umayyads, known as Ibn Akhi Rabi al-Sabbagh, who studied in al-Andalus.

• أبو عبد الله أحمد بن محمد بن دوست البزاز الحافظ

  تقریباً اکتوبر 935 عیسوی · صفر 323 ھ

• أبو محمد عبد الله الأصيلي

  936 عیسوی · 324 ھThe Maliki traditionist, jurist and judge Abu Muhammad Abd Allah ibn Ibrahim al-Asili of al-Andalus, one of the leading transmitters and jurists of his time; he grew up at Asila near Tangier before returning to al-Andalus.

• ابن بكير أبو عبد الله الحسين بن أحمد

  938 عیسوی · 327 ھBaghdadi hadith memorist known only from reports of his transmission and of his teachers; died 388 AH (998 CE).

• أبو عبد الله الحسين بن أحمد بن بكير الصيرفي

  تقریباً 939 عیسوی · 327 ھ

• عبد الغني بن سعيد الأزدي

  تقریباً 941 عیسوی · تقریباً 329 ھ†Hadith memoriser of Egypt, from a family known for hadith transmission.

• أبو نعيم الأصبهاني أحمد بن عبد الله

  948 عیسوی · 336 ھA memorizing hadith scholar from Isfahan and a major compiler of hadith; he was distinguished by high-grade narration in the last years of his life.

• البرقاني أحمد بن محمد

  948 عیسوی · 336 ھA Shafi'i jurist from Khwarazm, known as al-Barqani after the village of Barqan near Kath.

• 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).

• البشتي أبو حامد أحمد بن محمد الخارزنجي

  Scholar of Nishapur, named after the district of Busht and the village of Kharazanj; died 348 AH (959 CE).

• أبو العباس عبد الله الأبياني

  A scholar of Ifriqiya in the fourth century AH. Al-Asili and Abu al-Hasan al-Qabisi were among those who narrated from him; his lifetime spanned the late Aghlabid and early Fatimid periods.

• عبد الوهاب بن علي البغدادي

  973 عیسوی · 362 ھA Maliki jurist, legal theorist, hadith scholar and poet from Baghdad, known as Ibn Nasr.

• الآبري أبو الحسن

  Hadith scholar, memoriser and historian from Sijistan who travelled to Syria, Khurasan and al-Jazira to hear traditions.

• الخليلي أبو يعلى الخليل بن عبد الله

  تقریباً 980 عیسوی · 370 ھHadith scholar, born about 370 AH (980 CE, estimated) and died 446 AH (1055 CE).

• البيهقي أبو بكر أحمد بن الحسين

  994 عیسوی · 384 ھImam, hadith memorist, legal theorist and jurist Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi of Khusrawjird in Khurasan; born 384 AH (994 CE), died 458 AH (1066 CE).

• الخطيب البغدادي أحمد بن علي

  1002 عیسوی · 392 ھA hadith scholar, historian and memorizer from a village near the Nahr al-Malik, author of the History of Baghdad.

• أبو إسحاق الشيرازي

  تقریباً 1003 عیسوی · 393 ھA Shafi'i jurist and usulist, author of Tabaqat al-fuqaha and al-Muhadhdhab; born at Firuzabad in 393 AH, studied in Fars, Basra and Baghdad, and became one of the leading Shafi'i jurists of his time; he declined the chief qadiship when the caliph offered it.

• الأنصاري الهروي عبد الله بن محمد

  1005 عیسوی · 396 ھA memorizer, historian, hadith scholar, Sufi and Qur'an commentator from Herat, a Hanbali who traced his lineage to Abu Ayyub al-Ansari.

• أبو عبد الله محمد بن إسحاق بن منده الحافظ الأصبهاني

• ابن البطر أبو الخطاب نصر بن أحمد

  1007 عیسوی · 398 ھOf Baghdad, named after the Gharba quarter and known as al-Bazzaz; died 494 AH (1100 CE).

• أبو الحسين ابن الرفاء القارئ

• أبو مسعود الدمشقي إبراهيم بن محمد الحافظ

  Ibrahim ibn Muhammad ibn Ubayd, Abu Mas'ud al-Dimashqi the hafiz, travelled widely and heard and wrote down hadith at Baghdad, Kufa, Basra, Wasit, al-Ahwaz, Isfahan and the lands of Khurasan; he took special care with the two Sahihs and composed Atraf al-Sahihayn, being among the first to compile atraf works. He was trustworthy (thiqa), devout, scrupulous and perceptive. He died in Baghdad in 401, having entrusted his affairs to Shaykh Abu Hamid al-Isfara'ini, who led the funeral prayer over him, and he was buried in the cemetery of the Mansur Mosque.

• الباجي أبو الوليد سليمان بن خلف

  1012 عیسوی · 403 ھA hadith scholar, jurist, man of letters, poet, theologian and legal theorist from Beja in al-Andalus, a Maliki.

• أبو أحمد الفرضي عبيد الله بن أحمد المقرئ

  Ubayd Allah ibn Ahmad ibn Ali ibn Mihran, Abu Ahmad al-Faradi, reciter and transmitter of hadith. He heard the judge al-Muhamili and Yusuf ibn Ya'qub, and attended the majlis of Abu Bakr ibn al-Anbari. He was a trustworthy and pious imam, an ascetic who taught knowledge only for God's sake, in sincerity. Each day he began by teaching Qur'an recitation, then narrated hadith himself until he had spent his capacity. He had dignity and awe, and did not move or fidget with anything in his session. When al-Faradi came to him, Abu Hamid al-Isfarayini would rise from his seat and walk barefoot to the gate of his mosque, in welcome and honour. He died in Baghdad in 406.

• أبو القاسم هبة الله بن سلامة المفسر الضرير

• أحمد بن موسى بن مردويه أبو بكر الحافظ الأصبهاني

• الحميدي محمد بن فتوح

  1029 عیسوی · 420 ھHistorian, man of letters, jurist and hadith scholar who followed the Zahiri school, devoted to learning and asceticism; born 420 AH (1029 CE), died 488 AH (1095 CE).

• علي بن عبد الغني الفهري

  1029 عیسوی · 420 ھA blind poet and reciter, born in al-Andalus, with the kunya Abu al-Hasan.

• الجياني الحسين بن محمد

  1035 عیسوی · 427 ھImam, hadith memorist and traditionist of al-Andalus, named after Jaen where his father lived for a time, of Madinat al-Zahra origin; died 498 AH (1105 CE).

• الأجدابي حسين بن أبي العباس

  Maliki jurist, reciter and hadith transmitter of Qayrawan, originally from Ajdabiya in Libya, who studied with the masters of the Qayrawan school.

• البغوي الحسين بن محمد

  1044 عیسوی · 436 ھA hadith scholar and jurist from the town of Baghh in Khurasan, between Marw and Herat. His works include Sharh al-Sunna.

• محمد بن علي الصوري المحدث

  The muhaddith al-Suri — a latecomer to hadith who became its most zealous collector (eighty lines to a page-side, re-reading to his shaykh), hearing four hundred shaykhs at Kufa where displaying Sunnism nearly cost him his life until the Companions-cursing Alid Abu Talib ibn Umar sheltered him; Ibn al-Tayyuri reports that al-Khatib's books besides Tarikh Baghdad mostly derive from al-Suri's library. He fasted perpetually and left twelve 'adl of books to his niece at Sur. He died at the bimaristan at the end of Jumada II 441 — a physician meant to bleed another man with a poisoned lancet bled him by mistake; past sixty, buried in the Jami' al-Madina cemetery.

• هبة الله بن الأكفاني

  1052 عیسوی · 444 ھThe Damascene traditionist, hafiz, Shafi'i jurist and historian Abu Muhammad Hibat Allah ibn Ahmad, known as Ibn al-Akfani; born at Damascus in 444 AH and famed for his memorization of hadith.

• الأنصاري السرقسطي إسماعيل بن خلف

  A reciter, grammarian and man of letters from Zaragoza in al-Andalus, who moved to Egypt and settled there.

• قوام السنة إسماعيل بن محمد

  1064 عیسوی · 457 ھFrom Isfahan and descended from Talha ibn Ubayd Allah. He was learned in tafsir, hadith, jurisprudence, the readings, language and literature.

• الأزجاني ناصح الدين

  1068 عیسوی · 460 ھScholar from Arjan in Persia who died in 544 AH.

• ابن خميس الحسين بن نصر

  1073 عیسوی · 466 ھA hadith scholar and jurist from Mosul, of the Juhayna tribe, born in 466 AH and died in 552 AH.

• ابن الأجدابي إبراهيم بن إسماعيل

  A jurist from Tripoli in Libya, named after the town of Ajdabiya. The sources give only a brief biography, and his death is given as around 470 AH.

• الإسفراييني عماد الدين

  Shafi'i scholar from Isfara'in who died in 471 AH.

• الأزدي القرطبي

  1093 عیسوی · 486 ھAndalusi scholar of Cordoba from whom students took hadith.

• محمد بن علي الأنصاري الجياني

  1098 عیسوی · 492 ھThe traditionist, Qur'an commentator and reader Abu Bakr Muhammad ibn Ali al-Ansari al-Jayyani, born at Jaen in al-Andalus in 492 AH; he travelled east and settled at Damascus, where he taught the Qur'an.

• الحلواني النهرواني سليمان بن عبد الله

  Came to Baghdad as a boy, studied grammar with al-Thamanini and philology with Ibn al-Dahhan, and heard hadith; died 493 AH (1100 CE).

• ابن بشكوال خلف بن عبد الملك

  1101 عیسوی · 494 ھAn Andalusian historian and hadith scholar, author of al-Silla, a biographical dictionary of al-Andalus' scholars.

• ابن خير الإشبيلي

  1108 عیسوی · 502 ھAn Andalusian scholar from Seville, a client of Ibrahim ibn Muhammad ibn Ya'mur, and a hadith transmitter known for a well-known index of his transmissions.

• الجنابذي عبد العزيز بن محمود

  1129 عیسوی · 524 ھA hadith scholar and jurist of Baghdad, of the Janabadh family, known for learning in Baghdad.

• مصعب الخشني

  1139 عیسوی · 535 ھAbu Dharr al-Khushani Mus'ab b. Muhammad b. Mas'ud al-Jiyani, grammarian, philologist and Maliki jurist, also known as Ibn Abi Rakab; author and bearer of Arabic's banner in al-Andalus — Seville's khatib, then qadi of Jaen, finally Fez where his works travelled with the caravans; he died at Fez in 604 aged seventy. He studied under Abd al-Haqq al-Ishbili at Bejaia.

• ابن الأثير الجزري

  1149 عیسوی · 544 ھThe hadith scholar and jurist Majd al-Din Abu al-Sa'adat al-Mubarak ibn Muhammad al-Jazari al-Shaybani, the eldest of the three Ibn al-Athir brothers; he served the chanceries of the Jazira and Mosul, and after gout crippled him he produced most of his works by dictation, among them 'al-Nihaya fi Gharib al-Hadith' and 'Jami' al-Usul'.

• ابن خليل الدمشقي أبو الحجاج يوسف

  1160 عیسوی · 555 ھShams al-Din Abu al-Hajjaj Yusuf ibn Khalil of Damascus and later Aleppo; born 555 AH (1160 CE) and died 648 AH (1250 CE).

• علي بن إسماعيل الأبياري

  1161 عیسوی · 557 ھFrom Abyar in the Gharbiya province of Egypt; born in 557 AH and died in 616 AH. The biographical dictionaries record him in works on homonymous names.

• البيضاوي عبد الله بن عمر

  1172 عیسوی · 568 ھA jurist, Qur'an commentator, theologian and legal theorist, author of Anwar al-Tanzil.

• الثقفي الجياني محمد بن الحسن

  1174 عیسوی · 570 ھPreacher, reader, hadith scholar and man of letters of Jaen in al-Andalus, who travelled through the southern cities; died 663 AH (1264 CE).

• الإربلي أبو الفضل

  1179 عیسوی · 575 ھShafi'i jurist of Mosul who studied the religious sciences in the Zengid period.

• ابن الصلاح

  1181 عیسوی · 577 ھThe 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'.

• سالم بن فضل باعفضل

  A scholar from Tarim in Hadramawt, descended from Sa'd al-Ashira. He died in 581 AH.

• الإربلي أحمد بن الحسين

  1193 عیسوی · 589 ھA scholar from Irbil, one of the learned men of the seventh century AH.

• ابن أبي الأحوص الحسين بن عبد العزيز

  1206 عیسوی · 603 ھA reciter, Qur'an commentator, hadith scholar and Arabic grammarian. Born in Jaen and settled in Granada; known as Ibn al-Nazir.

• ابن التين عبد الواحد بن عمر

  A scholar from Sfax in Tunisia, known as Ibn al-Tin.

• ابن خمير علي بن أحمد

  An Umayyad scholar from Ceuta, known as Ibn Khumayr.

• الأبرقوهي أحمد بن إسحاق

  1218 عیسوی · 615 ھJudge of Abarquh and a Shafi'i scholar, hadith transmitter and Sufi; born in Abarquh in Fars and died in Egypt.

• ركن الدين الآمدي السمرقندي

  Rukn al-Din Abu Hamid Muhammad b. Muhammad al-Samarkandi al-Amidi, a Hanafi lawyer famous for dialectics, died at Bukhara on 9 Jumada II 615/3 September 1218. His works include al-Irshad and al-Tariqa al-'Amidiyya fi l-khilaf wa l-jadal, and his name is linked with an Arabic version of an Indian work on yoga.

• ابن الأثير عز الدين

  The historian and hadith scholar Izz al-Din Abu al-Hasan Ali ibn Muhammad al-Jazari al-Shaybani; author of 'al-Kamil fi al-Tarikh', the annalistic chronicle from the creation to his own day, 'Asad al-Ghaba fi Ma'rifat al-Sahaba' and 'al-Lubab fi Tahdhib al-Ansab', living retired for scholarship at Mosul.

• 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.

• الإمام النووي

  تقریباً اکتوبر 1233 عیسوی · محرم 631 ھThe 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.

• ابن جماعة بدر الدين محمد بن إبراهيم

  1241 عیسوی · 639 ھA Shafi'i jurist, hadith scholar and grammarian, among the leading scholars of Cairo and Damascus in his time.

• الجعبري أبو إسحاق إبراهيم بن عمر

  1242 عیسوی · 640 ھReader of the Qur'an known in Baghdad as Taqi al-Din and elsewhere as Burhan al-Din; died 732 AH (1332 CE).

• الأخسيكثي حسام الدين

  Scholar from Akhsikath in the Fergana valley who died in 644 AH.

• الأسترابادي الحسن بن محمد

  1247 عیسوی · 645 ھFrom Astarabad in Mazandaran; born in 645 AH and died in 715 AH.

• الأصبحي، أبو الحسين علي بن أحمد بن أسعد

  1247 عیسوی · 644 ھA Yemeni jurist and hadith scholar from Ta'izz who excelled in Islamic jurisprudence, studied hadith, and was trained in fiqh by several teachers of his age.

• ابن الجزري محمد بن إبراهيم

  1259 عیسوی · 658 ھOriginally from Jazirat Ibn Umar, one of the leading authorities on the readings and hadith of his time.

• ابن بري علي بن محمد

  تقریباً 1261 عیسوی · 660 ھMaghrebi reader, jurist, grammarian and writer from Taza who headed the chancery at Fez under the Marinid sultan Abu Sa'id, taught readings at the Qarawiyyin, and influenced the science of recitation through his poem al-Durar al-Lawami.

• الحلبي قطب الدين عبد الكريم بن عبد النور

  1266 عیسوی · 664 ھHadith memorist of celebrated standing, of Aleppine origin who settled in Egypt; born 664 AH (1266 CE), died 735 AH (1335 CE).

• التجيبي السبتي أبو القاسم بن يوسف

  1267 عیسوی · 666 ھScholar of Valencian origin, born in Ceuta in 666 AH (1267 CE) and raised there; died 730 AH (1329 CE).

• ابن بلبان علاء الدين علي

  1276 عیسوی · 675 ھScholar known as al-Farisi, born 675 AH (1276 CE) and died 739 AH (1339 CE).

• الإربلي أبو المعالي

  1287 عیسوی · 686 ھScholar of Mosul in the eighth century AH, active in religious learning and letters.

• البخاري علاء الدين

  Hanafi jurist from Bukhara; died 1331 CE (the printed Hijri year does not match and is not recorded).

• 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'.

• الأبي محمد بن خلفة

  تقریباً 1344 عیسوی · تقریباً 745 ھ†A Maliki usuli scholar from the Maghrib, known for the rational sciences, memorization and rigorous editing; named after the village of Abba in Tunisia.

• الإشبيلي، أبو إسحاق الغافقي، إبراهيم بن أحمد

  A Qur'an reader and grammarian from Seville who memorized the Qur'an with its readings in Ceuta, after his family moved there, and studied Arabic grammar under Ibn Abi al-Rabi'.

• شمس الدين ابن الجزري

  تقریباً 26 دسمبر 1350 عیسوی · 25 رمضان 751 ھThe hafiz Ibn al-Jazari (b. Damascus 25 Ramadan 751) — 'reciter of the Islamic realms,' founder of the Dar al-Qur'an; fled a vizier's threat to Bayezid's Rum in 798 where the land learned qira'at from him, witnessed the Ankara battle at Bayezid's side, was honoured by Timur himself and given Shiraz's judiciary; author of al-Hisn al-Hasin, al-Nashr on the ten readings, the Tayyiba poem and a dhayl on al-Dhahabi's Tabaqat al-Qurra'; died at Shiraz Rabi' I 833, buried at his own madrasa.

• زين الدين ابن عياش

  تقریباً اکتوبر 1370 عیسوی · ربیع الاول 772 ھIbn 'Ayyash (b. Damascus Rabi' I 772) — Mecca's daily reciter of the ten qira'at at the Haram, equal to his father in height of isnad through Ibn Hajar's own reading; mujawir of Medina as well for years, 'the destination of his age's travellers'; died at Mecca 853.

• نور الدين ابن بصال

  تقریباً 1372 عیسوی · 773 ھIbn Bisal of Alexandria (b. 773) — Ibn Hajar's own twenty-year companion in his dictation sessions ('he attended my imla' some twenty years'); copied much of Ibn al-Mulaqqin's corpus in his own hand; died end of Wednesday 13 Jumada I 847.

• شهاب الدين ابن رسلان

  تقریباً 1372 عیسوی · 773 ھIbn Ruslan (b. Ramla 773) — the Jerusalem saint-jurist author of the Zubd rhymed Shafi'i manual (composed, tradition says, then cast into the sea and returned unharmed); taught under the Ba'uni's licence then turned wholly to the 'sound Sufi path,' becoming 'a beacon for wayfarers'; commentaries on Sunan Abi Dawud, the Minhaj, the Alfiyya and sixty rhymed sciences; died Jerusalem Monday 8 Ramadan 844 aged 71 — 'the world shuddered at his death and the land saw none like him after'.

• شمس الدين ابن ناصر الدين الدمشقي

  تقریباً اگست 1375 عیسوی · محرم 777 ھIbn Nasir al-Din (b. Damascus mid-Muharram 777), 'hafiz of Syria without rival' — pupil of Ibn al-Muhibb and the Baniyasi, teacher of and taught by Ibn Hajar himself; author of Tawdih Mushtabih al-Dhahab, the Tibyan, 'Uqud al-Durar on hadith sciences, Kashf al-Qina' on false Companion-claims, the great three-volume mawlid Jami' al-Athar, and dozens more; died Damascus Friday night 16 Rabi' II 842, buried at Bab al-Faradis.

• الأردبيلي جمال الدين

  Shafi'i jurist from Ardabil in Azerbaijan who died in 779 AH.

• البابرتي أكمل الدين

  Hanafi jurist and theologian who worked in Cairo under the Mamluk sultans; died 786 AH.

• عبد الرحمن الثعالبي

  1385 عیسوی · 786 ھAn Algerian scholar linked to the Tha'aliba tribe, who lived on the Mitija plain.

• التباني جلال الدين بن أحمد

  Scholar of Cairo, named al-Tabbani after his residence outside the city; died 793 AH (1391 CE).

• البقاعي إبراهيم بن عمر

  1406 عیسوی · 809 ھA Shafi'i scholar and hadith specialist from the Biqa' valley, born in 809 AH and died in 885 AH. Among his works is Nazm al-Durar on the coherence of the verses and suras.

• التنسي محمد بن عبد الله

  1417 عیسوی · 820 ھA memorizing scholar from Tlemcen, probably born in Madin.

• الأشموني، علي بن محمد بن عيسى

  تقریباً 1435 عیسوی · تقریباً 838 ھ†A Shafi'i jurist of Cairo who memorized al-Nawawi's Minhaj, al-Subki's Jam' al-Jawami' and Ibn Malik's Alfiyya, and studied with many scholars of his age.

• البسيلي أبو العباس أحمد بن محمد

  Scholar from Algeria who settled and was buried in Tunis, and is linked with the transmission of Ibn Arafa's commentary; died 1437 CE.

• حسين بن صديق الأهدل

  1446 عیسوی · 850 ھThe Yemeni scholar Husayn ibn Siddiq al-Ahdal, born at Bayat in 850 AH and died in 903 AH; he left manuscript works.

• القسطلاني شهاب الدين

  تقریباً 25 جنوری 1448 عیسوی · 12 ذوالقعدہ 851 ھThe hafiz of Bukhari's greatest sharh — b. Cairo 12 Dhu'l-Qa'da 851, he read the Sahih on al-Sakhawi in five sessions, held the Harrar maqam mashyakha and preached at the Ghuri mosque 'without peer'. Works: Irshad al-Sari in ten large volumes ('perhaps the most complete and finest of Bukhari's commentaries'), al-Mawahib al-Ladunniyya, sharhs on the Shatibiyya and the Burda (al-Anwar al-Mudiyya), al-Rawd al-Zahir on 'Abd al-Qadir's manaqib. Al-Suyuti accused him of unattributed borrowing; Qastallani walked barefoot and bare-headed to Suyuti's Rawda door to soothe him — 'my heart is soothed,' said Suyuti, and never opened the door. News of Ibrahim b. 'Ata' Allah al-Makki's beheading struck him off his mount; he died days later, Thursday night 7 Muharram 923.

• وجيه الدين الشيباني الزبيدي

  تقریباً 16 دسمبر 1460 عیسوی · 4 محرم 865 ھZabid's musnid — 'shaykh al-Islam, musnid of the world, amir al-mu'minin in hadith, seal of the verifiers who joins the last generation to the first'; b. Thursday 4 Muharram 865, raised by his maternal grandfather; teacher of Ibn Ziyad, al-Ahdal and al-Muzjaji; works include Taysir al-Wusul ila Jami' al-Usul, Baghyat al-Mustafid on Zabid's history and Qurrat al-'Uyun on Yemen's history; died Friday 26 Rajab [944].

• الطيب بن عفيف الدين المخرمة العدني

  تقریباً 8 جنوری 1466 عیسوی · 12 ربیع الثانی 870 ھAden's mufti — b. Sunday eve 12 Rabi' II 870, 'the soundest mind, the brightest spark' of the city: 'I teach fourteen sciences', author of a sharh of Sahih Muslim, Asma' Rijal Muslim, and a long history ordered by tabaqat from the first hijra year; died 6 Muharram [947], buried in Shaykh Jawhar's qubba.

• إبراهيم البقاعي الصوفي

  تقریباً جولائی 1479 عیسوی · ربیع الاول 885 ھThe speed-reader mystic — read all of Sahih al-Bukhari on al-Badr al-Ghazzi in six days and Sahih Muslim in five sittings within twenty days; al-Ghazzi wrote him up as 'one of the saints who do not know themselves'; martyred by dysentery Tuesday 11 Sha'ban 935.

• أحمد البخاري المكي

  تقریباً اکتوبر 1480 عیسوی · صفر 883 ھThe Bukharan-born Meccan — b. Safar 803; he read Abu Dawud and the Shifa' on al-Sakhawi, heard al-Dimyati and al-Suyuti in Cairo, wore the khirqa, held qadi, imama and mashyakha posts; died at Jeddah Saturday 10 Rabi' II [948], carried to Mecca and buried at Ma'la.

• الشعراني

  تقریباً 1492 عیسوی · تقریباً 898 ھAl-Sha'rani — of Muhammad b. al-Hanafiyya's line; orphaned a child, he memorized the Qur'an by about seven and the Rawd to the qadi-book; at the Ghuri mosque he took the Six Books on Amin al-Din and read on al-Qastallani, al-Ashmuni, Zakariyya and al-Ramli; years of a rope hung from his cell's roof so he would not lie down, breaking his fast on an ounce of bread, clothing himself from scavenged rags — then 'he would fly from the Ghuri mosque's mihrab to its roof'; his works: Mukhtasar al-Futuhat, al-Mizan, Kashf al-Ghumma, Lawaqih al-Anwar, al-Yawaqit wa'l-Jawahir, three Tabaqat — while envious rivals forged words into his books to smear him.

• السيد الصفوي الحسني

  تقریباً 1495 عیسوی · 900 ھThe Iji grandson — b. 900, grandson of Safi al-Din al-Iji the mufassir; trained at Delhi's majalis under Sultan Ibrahim b. Sikandar Shah, licensed by Jalal al-Din al-Dawani, then six years of mujawara at Mecca; at Damascus he taught the Radi Kafiya, received Sulayman's fifty uthmani pension, gave Ibn al-Hanbali the khirqa at Aleppo, settled in Cairo; works: a short Kafiya sharh, the Ghurra sharh, the Diya'iyya sharh, a half-size Mukhtasar of Ibn al-Athir's Nihaya, a tafsir from sura 'Amma; 'one of the marvels of the age'.

• منلا زاده السمرقندي

  A Samarqandi Shafi'i imam and muqri' of high isnad — four men between him and al-Shatibi; travelled Arabia, Aleppo and Damascus whose scholars took from him; among his works a compendium of the Hidaya and the Muharrar and a commentary on Hidayat al-Hikma; al-Ghazzi lists the Shaykh al-Islam 'the grandfather' and Aleppo's mufti al-Suyufi among his pupils; he marvelled 'how can one who memorizes something forget it?'; d. ~901.

• خطيب زاده الرومي

  Born in Kastamonu, known by the title Khatib-zada.

• إسماعيل بن عبد الله الصالحي

  The God-intoxicated saint of the Salihiyya — 'his brain dried up from overmuch recitation of the Qur'an in the Abu 'Umar madrasa and his reason departed, or, it was said, he loved and was consumed'; in his rapture he recited constantly and spoke fine words, and all people held him in deep regard, keeping to the New Mosque and the Afram mosque; Ibn Tulun heard him declaim the verse 'he who casts off worldly hopes is rich though he die of hunger'; d. 19 Ramadan 901.

• بدر الدين الغزي العامري شيخ إسلام دمشق

  تقریباً 12 جون 1499 عیسوی · 14 ذوالقعدہ 904 ھBadr al-Din al-Ghazzi — Damascus's shaykh al-Islam; given the khirqa and a full ijaza by Abu al-Fath al-Mizzi before he was two, teaching from seventeen; holder of the Umayyad qurra' mashyakha and six madrasa chairs, who let qadis and na'ibs wait at his door and closed the gift-door absolutely; 115 works including the great verse tafsir in 180,000 verses; died Wednesday 16 Shawwal 984, buried at Shaykh Arslan's turba.

• أخي زاده يوسف أفندي

  An Ottoman scholar, also known as Akhi Qalbi, who died at the start of the tenth century AH.

• سعد الدين بن عراق

  تقریباً 1501 عیسوی · 907 ھSa'd al-Din b. 'Iraq — b. 907 on Beirut's coast aboard the 'Iraqi ship; Qur'an memorized at five in two years, a khatma every Friday for six; a deaf man of the deepest learning, khatib of Medina — and the man who made coffee famous at Damascus, whence its shops multiplied — his own father had denounced it and destroyed its house in Mecca.

• ابن حجر الهيتمي

  تقریباً دسمبر 1503 عیسوی · رجب 909 ھIbn Hajar al-Haytami — b. Rajab 909 at Abu al-Haytham in Gharbiyya, orphaned young and fostered by Ibn Abi al-Jamayil and al-Shinnawi, licensed to teach before twenty; from 940 a Meccan mujawir teaching, issuing fatwas and writing: Sharh al-Mishkat, Sharh al-Minhaj, al-Sawa'iq al-Muhriqa, Kaff al-Ri'a', al-Zawajir; 'shaykh al-Islam, seal of the scholars, imam of the two Harams'; died at Mecca in Rajab 973, buried at Ma'la.

• رضوان الجنوي

  1505 عیسوی · 912 ھA memorizer and transmitter of hadith in Fez, one of the scholars of the Maghrib in the tenth century AH.

• ملك المحدثين بكجرات

  تقریباً 1507 عیسوی · 913 ھMalik al-Muhaddithin of Gujarat — 'firmly rooted in hadith,' teacher and mufti, a follower of the Mahdawi creed; martyred Wednesday 6 Shawwal 986 aged seventy-three.

• الحافظ الطاهر بن الأهدل مسند اليمن

  تقریباً 1508 عیسوی · 914 ھAl-Tahir b. al-Ahdal — b. 914 at al-Marawi'a, Ibn al-Dibba''s successor in hadith-riyasa at Zabid; after a Meccan mujawara he became 'musnid al-dunya,' teacher of al-Yazzaz, al-Sabuni and Ibn Ja'man; died Wednesday 17 Rabi' I 998 at Zabid.

• نجم الدين الغيطي شيخ الإسلام بمصر

  تقریباً 1510 عیسوی · تقریباً 916 ھ†Najm al-Din al-Ghayti — Alexandria-born musnid of Egypt, 'the Bukhari of his age' per qadi Muhibb al-Din; holder of the Salahiyya mashyakha and Siryaqusiyya khanqah unsought, an unafraid enjoiner of right before amirs; his Mi'raj book read at the Azhar every Rajab.

• شمس الدين ابن القيال

  The merchant who left trade for hadith — took it from Muwaffaq al-Din al-Misri and read widely on Nur al-Din 'Ali al-Maqdisi, taught hadith at the Hammadiyya by the Umayyad mosque's nawaba, 'devoted to hadith and set it out in Arabic order'; d. about 930.

• كريم الدين الجعبري

  The celebrated muqri' — author of the famous sharh on al-Shatibi's Shatibiyya; came to Damascus in 932 where Shihab al-Din al-Taybi took hadith and Ibn al-Jazari's works from him; d. about 939.

• ابن كمال باشا

  Ibn Kamal Pasha — 'the unique, verifying polymath'; his grandfather an Ottoman amir, he began in the army until the sight of the shabby Molla Lutfi outranking a great amir ('the learned are honoured for their learning') turned him to scholarship; mufti of Constantinople after 'Ali al-Jamali until his death. Near a hundred rasail on knotty questions, a nearly finished tafsir, glosses on the Kashshaf, Hidaya, Miftah, Talwih and Khwaja-zada's Tahafut; d. 940.

• شمس الدين الشامي

  The celibate of the Barquqiyya turba — compiler of the famous Sira 'gathered from a thousand books' that readers rushed to copy on a pattern no one had preceded; he cooked for his own guests, advanced the stipends of dead students' orphans before the qadi, took nothing from rulers' money; his works include 'Uqud al-Juman on Abu Hanifa's virtues, the two Mi'raj compilations, 'Ayn al-Isaba fi ma'rifat al-Sahaba, and his teacher al-Suyuti's Nukat; died Monday 14 Sha'ban [942].

• شهاب الدين ابن عبد الحق السنباطي

  The Azhar's greatest preacher — son of the Meccan mujawir 'Abd al-Haqq, he preached in the Haram in his father's lifetime and prayed over him at his death; 'we never saw the crowds flock to a preacher like him', men fighting over him when he stepped down; a Sunni champion famous from Syria to Yemen and Rum, holder of the Khushabiyya chair, first a coffee-prohibitionist 'then ijma' settled on its permissibility'; Egypt went dark at his death in late Safar [950] — the largest funeral al-Sha'rani ever saw bar al-Ramli's.

• محيي الدين القوجوي

  The recluse of the fifteen uthmani — 'ten is enough for me'; he gave up teaching for his house and mosque, where townsfolk gathered to hear his tafsir and seek baraka in his breath; his method: 'when I doubt a verse I turn to God — my breast widens to the world's size, two moons rise in it, then a light guides me to the Preserved Tablet from which I draw the meaning'; Taskoprulizade's own teacher who counselled him into the qadiship; works: a digest gloss on Baydawi, sharhs of the Wiqaya, the Sirajiyya fara'id, al-Sakkaki's Miftah and the Burda.

• بهاء الدين العاملي (البهائي)

  1547 عیسوی · 953 ھBaha' al-Din al-'Amili, Muhammad b. Husayn, known as al-Bahai (953-1030 AH, 1547-1621 CE). From Jabal 'Amila in Syria, he moved to Persia and obtained an honoured place at the court of Shah 'Abbas. His best-known work is the anthology al-Kashkul, and he also wrote a Persian exposition of Shi'i fiqh, the Jami'-i 'Abbasi.

• التاجوري عبد الرحمن بن محمد

  Scholar from Tajura near Tripoli in Libya, after which he is named; died 960 AH (1553 CE).

• الشربي المكناسي شيخ قراء المدينة

  Al-Sharbi al-Miknasi — shaykh al-qurra' of Medina, a Maliki polymath: Minhaj al-Wusul and Majma' al-Salik in usul al-din, a verse-ification of al-Suyuti's Jawahir in tafsir, Durar al-Usul, plus works on jadal, balagha, sarf, nahw, hisab and mantiq; he toured Jerusalem, Damascus and Aleppo and died at Medina [964].

• ناصر الدين الطبلاوي

  Al-Tablawi — Egypt's encyclopedist and al-Sha'rani's companion of fifty years; licensed by Muhammad al-Bayluni in writing (892), his chain running through Zakariyya, al-Suyuti and Ibn al-Jazari's Damiettan student; 'famous in Egypt for the frequency of his dreams of the Prophet' until a saint advised concealment; holder of the Khushabiyya chair and 'the most learned of all his peers and the humblest'; died 10 Jumada II [966] near a hundred years old, buried in Imam al-Shafi'i's hawsh.

• علي المتقي الهندي

  'Ali al-Muttaqi al-Hindi — a scholar of works and one of the righteous, on a great side of scrupulosity, piety and striving in worship; many works to his name and frequent karamat; he died at Mecca after a long mujawara.

• تقي الدين الفتوحي صاحب المنتهى

  Taqi al-Din al-Futuhi the Hanbali — author of al-Muntaha and al-Muntaqa on Musnad Ahmad; Ibn Hajar drew on and supplemented him heavily in al-Matalib al-'Aliya and al-Muntaha/al-Insaf.

• الملا أسد الشيرازي مفتي الشافعية بدمشق

  Molla Asad al-Shirazi — the Persian Shafi'i mufti of Damascus after al-Nabulsi; arrived 964 with munshi Shah Quli, lived in Shaykh Ruslan's mosque in zuhd and seclusion, never eating waqf food or taking gifts; handsome and awe-inspiring; died Jumada II 998.

• البهوتي منصور بن يونس

  1591 عیسوی · 1000 ھHanbali jurist, shaykh of the Hanbalis in Egypt in his time, named after Buhut in the Gharbiyya province; wrote extensively on Hanbali law and also on exegesis, legal theory and inheritance; born 1000 AH (1591 CE), died 1051 AH (1641 CE).

• الأسدي أحمد السمكي

  1625 عیسوی · 1035 ھMeccan scholar of the eleventh century AH who grew up in Mecca.

• برتقيز

  1681 عیسوی · 1092 ھHanafi jurist from Zaghwan in Tunisia, versed in legal theory and known for glosses and verse.

• البليدي أبو عبد الله محمد بن محمد

  1685 عیسوی · 1096 ھScholar born in Algeria who moved between the Maghrib, al-Andalus and Tunisia, named after the town of Bulayda; died 1763 CE.

• أحمد بن حمى الله التيشيتي

  1695 عیسوی · 1107 ھA Mauritanian scholar known by the nisba of his homeland, Tishit, and descended from the Sharif Ahmad.

• ابن حمادوش عبد الرزاق بن محمد

  1695 عیسوی · 1107 ھAn Algerian scholar known for his interest in the sciences, who left a well-known autobiography.

• إبراهيم حقي الأرضروملي

  1703 عیسوی · 1115 ھAn Ottoman scholar from Erzurum. He returned there after his father's death to complete his education, then served one of his teachers at Nilüfer.

• الأصابي، أحمد بن عبد الله السلمي

  A scholar of Zabid in Yemen, named after Dhu Asab near Zabid, who studied his sciences in Zabid under Shaykh Abdallah al-Mizjaji.

• سليمان بن عمر الأهدل

  1725 عیسوی · 1137 ھThe Yemeni traditionist Abu al-Mahasin Sulayman ibn Umar al-Ahdal al-Zabidi, born at Zabid in 1137 AH and known as the traditionist of Yemen; he wrote works including a commentary on a versified treatise on hadith terminology.

• سليمان الحوات

  1747 عیسوی · 1160 ھFrom a noble family of Fez, one of the scholars of the Maghrib in the thirteenth century AH.

• سيدي بن المختار الأبيري

  تقریباً 1760 عیسوی · تقریباً 1173 ھ†A Mauritanian scholar from a learned family, born near Btalmit. He studied the Qur'an, grammar, rhetoric, logic and creed, then travelled widely in pursuit of learning.

• البناني عبد الرحمن بن جاد الله

  Named after Bannan, a village in Syria. A scholar of Syria.

• يوسف الأسير

  1817 عیسوی · 1232 ھFrom a family of Sidon known by the nickname al-Asir. He grew up in Sidon, memorized the Qur'an and went to Damascus in 1832 to study.

• شهاب الدين الحلواني أحمد بن أحمد

  1833 عیسوی · 1249 ھA Shafi'i and Khalwati scholar from Egypt.

• أحمد الحملاوي

  1856 عیسوی · 1273 ھBorn in a village of the Belbeis district of the Sharqiyya governorate, and graduated from Dar al-Ulum in Cairo.

• محمود شكري الألوسي

  1856 عیسوی · 1273 ھThe Baghdadi scholar Mahmud Shukri ibn Abd Allah al-Alusi, of a Baghdad family of scholars; he devoted himself to editing and publishing the classical heritage, and his grandfather was the author of the tafsir 'Ruh al-Ma'ani'.

• الجنداري أحمد بن عبد الله

  1862 عیسوی · 1279 ھA Yemeni scholar, known as al-Janadari after the town of al-Janad.

• 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.

• طنطاوي جوهري

  1870 عیسوی · 1287 ھAn Egyptian Islamic scholar with contributions to Qur'anic commentary and the natural sciences.

• محمد الأمين المثقب

  1875 عیسوی · 1292 ھA Mauritanian scholar and teacher from a learned family.

• محمد الأمين الشنقيطي

  1875 عیسوی · 1292 ھA Mauritanian scholar from a learned family, known for his teaching and learning in the Shinqit region.

• حسين بن عبد الله باسلامة

  1881 عیسوی · 1299 ھA scholar from Mecca, born there in 1299 AH, who memorized the Qur'an in one of its kuttab schools.

• عبد الحميد بن باديس

  1889 عیسوی · 1307 ھAn Algerian scholar and leader of the reform movement, born in Constantine in 1889 and died in 1940.

• محمد بن عبد الله بليهد

  1892 عیسوی · 1310 ھA Saudi scholar born in 1310 AH from the Bulayhid family of Najd, recorded in modern biographical sources.

• التواتي محمد البشير بن محمد الطاهر

  Scholar of Bejaia origin raised in Tunis, named al-Tawwati after a pious man of Tuwat with whom he was associated; died 1311 AH (1893 CE).

• محمد سعيد رمضان البوطي

  1894 عیسوی · 1311 ھA prominent Muslim scholar: a legal theorist, jurist, reformer, philologist and editor, born in Damascus into an old family.

• أمين الخولي

  1895 عیسوی · 1313 ھBorn in Sharshay, a village in the Minufiya province of Egypt.

• ابن باز عبد العزيز بن عبد الله

  1912 عیسوی · 1330 ھA Saudi scholar born in Riyadh in 1330 AH. He lost his sight during his early studies.

• محمد ناصر الدین الالبانی

  1914 عیسوی · 1333 ھمشہور محدث، البانوی اصل اور شامی شہریت کے حامل، جو احادیث کی تصحیح و تضعیف اور فقہ الحدیث میں ممتاز ہوئے۔

• جاد الحق بن علي جاد الحق

  1917 عیسوی · 1335 ھJurist of legal theory and judge, forty-second Grand Imam of al-Azhar; born in Dakahlia province in 1335 AH (1917 CE) and died 1416 AH (1995 CE).

• عبد الله بن بيه

  1935 عیسوی · 1354 ھMauritanian jurist (born 1935 in Timbedra), a former minister of education and of justice and vice-president of Mauritania, who now chairs the UAE Council for Fatwa, presides over the Forum for Promoting Peace in Muslim Societies, and teaches at King Abdulaziz University in Jeddah.

• شوقي علام

  12 اگست 1961 عیسوی · 1381 ھEgyptian jurist (born 12 August 1961 in Beheira Governorate), professor of jurisprudence at Al-Azhar University, who served as Grand Mufti of Egypt from 2013 until 11 August 2024, succeeding Ali Gomaa and succeeded by Nazir Ayyad; since 2025 he has been dean of the Higher Institute of Islamic Studies and a member of the Egyptian Senate.

• عمر بن حفيظ

  27 مئی 1963 عیسوی · 1383 ھYemeni teacher (born 27 May 1963 in Tarim, Hadhramaut) of the Ba 'Alawi tradition, founder of Dar al-Mustafa in Tarim, ranked first in The Muslim 500's 2024 edition.

• علي الجفري

  16 اپریل 1971 عیسوی · 1391 ھYemeni scholar (born 16 April 1971 in Jeddah) of the Ba 'Alawi tradition, a student of Umar bin Hafiz in Tarim, based in Cairo; founder of the Tabah Foundation and a recipient of the Eugen Biser Award for his work on A Common Word.

• عبد العزيز بن أبي حازم

  Abd al-Aziz ibn Abi Hazim Salama ibn Dinar, Abu Tammam al-Madani, a jurist and hadith scholar of Medina (d. 184 AH). Ahmad ibn Hanbal said that after Malik no one in Medina was more learned in law than him; Ibn Hibban counted him among the trustworthy.

• عبد العزيز بن أبي سلمة العمري

  A Qurashi 'Umari of Medina, descended from 'Umar b. al-Khattab; he settled in Baghdad and transmitted there from Ibrahim b. Sa'd al-Zuhri, Abu Uways 'Abdallah b. 'Abdallah and Muhammad b. 'Awn; his students included Muhammad b. Ishaq al-Saghani, Abu Zur'a al-Razi and Musa b. Harun the hafiz; al-Bukhari noted him and al-Daraqutni found no fault in him.

• عبد الرحمن بن عسيلة الصنابحي

  One of the jurists among the Successors in Egypt. Al-Shirazi mentioned him together with Abu Tamim Abd Allah ibn Malik al-Jayshani, and said that both were companions of Umar. Al-Shirazi does not give the date of his death on these pages.

• عبد الرحمن بن زيد بن الخطاب

  Abd al-Rahman ibn Zayd ibn al-Khattab, nephew of Umar ibn al-Khattab and of unusually full build. Abu Lubaba brought him to the Prophet, who put a date on his palate, rubbed his head and prayed for his blessing. He narrated from his father and others, and his son Abd al-Hamid narrated from him.

• عبد الله بن مالك الجيشاني

  One of the jurists among the Successors in Egypt. Al-Shirazi mentions him together with Abd al-Rahman ibn Usayla al-Sunabihi and says that both were among the companions of Umar. Al-Shirazi does not give his date of death on these pages.

• عبد الله بن قرط

  Abd Allah ibn Qurt al-Thumali al-Azdi, a Companion who was governor of Homs under Abu Ubayda. He narrated from the Prophet, from Khalid ibn al-Walid and from Amr ibn Sa'id ibn al-As; Abu Amir Abd Allah ibn Yahya al-Hawzani and Abd Allah ibn Mahsan narrated from him. Ibn Yunus said he was killed as a martyr in Byzantine land; the page gives 56 AH.

• عبد الله بن يزيد الخطمي

  Abd Allah ibn Yazid ibn Zayd al-Ansari al-Khatmi, Abu Musa, a Companion who as a young man witnessed Hudaybiyya, fought with Ali at the Camel and Siffin, and was his governor in Kufa. He narrated from the Prophet, Abu Ayyub, Abu Mas'ud and Zayd ibn Thabit; his son Musa, al-Sha'bi and Muhammad ibn Sirin narrated from him. The page gives his death as about 70 AH.

• عبد الله بن بحينة

  Abdallah ibn Malik ibn al-Qashib ibn Jundab, Abu Muhammad, a Companion known as Ibn Bahina. He related from the Prophet, and al-A'raj and Ata' ibn Yasar related from him. The jurists cite him in the rules of ihram on cupping. The entry gives no firm date of death.

• عبد الله بن عمرو بن العاص

  A Companion of Banu Sahm, a prolific transmitter of hadith who used to write; Abu Hurayra said none had more hadith than he except Abdullah ibn Amr, because he wrote; he embraced Islam before his father, and the two collections tell his story of fasting by day and praying by night.

• عبد الله بن عمر بن الخطاب

  The son of the caliph Umar ibn al-Khattab and Zaynab bint Maz'un; he embraced Islam young with his father and emigrated, was presented to the Prophet at Badr and Uhud and turned back as too young, and was accepted at al-Khandaq; he is one of the great narrators of hadith and was known for following the Prophet's footsteps; he died in 73 AH on the majority view, some say 74 AH.

• أبو الدرداء عويمر

  Uwaymir al-Ansari al-Khazraji, known by his kunya; it is said he embraced Islam the day of Badr, he fought well at Uhud, where the Prophet said 'what a fine horseman Uwaymir is' and called him the wise man of his community; he had been a merchant before the mission; he died in 32 AH on the account of al-Waqidi and others, and hadith scholars hold it was in Uthman's caliphate.

• أبو الطفيل

  Amir ibn Wathila ibn Abd Allah ibn Amr, Abu al-Tufayl al-Laythi, a Companion known by his kunya. He related from the Prophet and from Abu Bakr, Umar, Ali and others, and he attended all of Ali's campaigns. The book gives his death as 100 AH and calls him the last Companion to die.

• أبو بكر الخلال

  He gathered Imam Ahmad's transmitted answers and wrote them down with their chains of transmission in the book al-Jami', which counts as the foundation of the school, and so prepared the way for the writing down of Hanbali jurisprudence.

• أبو إسحاق الثعلبي

  Draft card for Abu Ishaq Ahmad ibn Muhammad al-Tha'labi of Nishapur, the eleventh-century exegete author of al-Kashf wa-l-Bayan and the Qisas al-Anbiya known as Ara'is al-Majalis, d. 1035; the biographical entry is not yet checked on the page.

• أبو ريحانة

  Shimun ibn Yazid ibn Khunaqa, Abu Rayhana, a Companion who took part in the conquest of Damascus. He narrated from the Prophet, and Mujahid ibn Jabr and Shahr ibn Hawshab narrated from him. Ibn Hibban noted that his name is given as Shimun, or as Abd Allah ibn al-Nadr, the first being the sounder.

• أحمد بن حنبل، وعند ابن النديم أبو عبد الله أحمد بن حنبل وله كتاب العلل {cite:fihrist-ibn-al-nadim p. 320}

  An imam and hadith scholar who compiled the Musnad; eponym of the Hanbali school, which gives precedence to the revealed text and transmitted reports. He wrote only one treatise on jurisprudence, on prayer, while his students wrote more than thirty volumes of his words and fatwas.

• أحمد بن حسين بن رسلان

  Ahmad ibn Husayn ibn Rislan, Abu al-Abbas al-Ramli al-Shafi'i (d. 844 AH), a Shafi'i jurist born in Ramla in Palestine who moved to Jerusalem, where he died. He kept to issuing fatwas and teaching, and Qadi al-Qudat al-Ba'uni authorised him to issue fatwas.

• أحمد بن إسحاق التميمي

  Ahmad ibn Ishaq ibn Atiya, Abu al-Hasan al-Tamimi al-Sayda'lani, a reciter of the Qur'an who heard from Abu Tahir al-Mukhallis and Abu al-Qasim al-Saydalani, noted for his memory and mastery of the transmissions. His work is al-Wadih fi al-qira'at al-'ashr.

• أحمد بن محمد الناطفي

  Ahmad ibn Muhammad ibn Umar, Abu al-Abbas al-Natifi al-Tabari, a Hanafi jurist from Rayy, named for making or selling natif (a sweet). Amir Katib called him one of the great scholars of Iraq and a pupil of Abu Abd Allah al-Jurjani. His works, all on Hanafi fiqh, include al-Waqi'at, al-Ajnas wa al-furuq, al-Hidaya and al-Ahkam; he died in 446 AH.

• أحمد بن محمد الطواويسي

  Ahmad ibn Muhammad ibn Hamid ibn Hashim al-Tawawisi, named after Tawawis, a village eight farsakhs from Bukhara. He related from Muhammad ibn Nasr al-Marwazi and Abd Allah ibn Shirawayh al-Nisaburi, among others, and Nasr ibn Muhammad ibn Gharib al-Shashi and Ahmad ibn Abd Allah ibn Idris related from him. The book gives his death as 344 AH.

• العتابي

  Ahmad ibn Muhammad ibn Umar, Abu Nasr or Abu al-Qasim, Zayn al-Din al-Atabi al-Bukhari, a Hanafi scholar of fiqh and exegesis, named for the Atabiyya quarter of Bukhara. His works include commentaries on al-Ziyadat and al-Jami' al-kabir and al-Jami' al-saghir, a collection of fiqh, and a tafsir.

• البغوي أحمد بن منيع

  One of the hadith memorists, companion of Abu Ubayd al-Qasim ibn Sallam, known as Ibn Bint Mani after his maternal grandfather.

• البغوي أبو الحسن علي بن العزيز

  Hadith scholar who transmitted from al-Nasa'i, Abd Allah ibn Ahmad ibn Hanbal and Musa ibn Harun, among others; al-Husayn al-Nisaburi, known as al-Qabbani, transmitted from him.

• البزماوي شمس الدين محمد

  Scholar of law, Arabic grammar and inheritance who was shaykh of the Fakhriyya school in Cairo, taught at the Salahiyya in Jerusalem, and composed verse works on legal theory, inheritance and prosody; he made the Hajj in 828 AH (1424 CE).

• الحارث الأعور

  A jurist of Kufa. Abu Ishaq said that no one in Kufa knew the law of inheritance (al-fara'id) better than Ubayda and al-Harith al-A'war; Ibn Sirin named four Kufan jurists of his time, al-Harith, Ubayda, Alqama and Shurayh, and the order of al-Harith and Ubayda differs in the narration.

• الحسن بن عرفة العبدي

  Al-Hasan ibn Arafa ibn Yazid, Abu Ali al-Abdi al-Baghdadi, a hadith scholar, learned in the Arab days and in biography, reliable and widely read. He narrated from Ammar ibn Muhammad and Isa ibn Yunus, and al-Tirmidhi and Ibn Majah narrated from him. The page dates his death to 257 AH.

• الحسن بن محمد النيسابوري الأعرج

  al-Hasan ibn Muhammad ibn al-Husayn, Nizam al-Din al-Qummi al-Nisaburi, known as al-A'raj: a Qur'an commentator and jurist with interests in philosophy and mathematics. Ibrahim Atwa, in the introduction to his Gharayib al-Qur'an, places him among the scholars of the eighth century AH. His works include Gharayib al-Qur'an wa Raghaib al-Furqan, known as the Tafsir of al-Nisaburi.

• الإسبيجابي أبو نصر

  Hanafi jurist of Transoxiana, remembered for piety and good character in the pursuit of learning.

• المقداد بن معد يكرب

  Al-Miqdad ibn Madi Karib ibn Amr, Abu Karima al-Kindi, a Companion who came as a youth from Yemen with the delegation of Kinda, eighty riders in all. He narrated from the Prophet, Khalid ibn al-Walid, Mu'adh ibn Jabal and Abu Ayyub al-Ansari; his son Yahya and Khalid ibn Ma'dan narrated from him. He has forty hadith, one of which al-Bukhari alone reports. The page gives his death as 87 AH.

• المقدام بن معدي كرب

  A Companion who lived in Syria, called Abu Karima (or Abu Yahya); he settled at Homs and narrated from the Prophet, Khalid ibn al-Walid, Mu'adh and Abu Ayyub; when told that people claimed he never saw the Prophet he swore he had, and that the Prophet had taken him by the lobe of his ear; Ibn Sa'd lists him among the Syrians and says he died in 87 AH aged ninety-one.

• الصعب بن جثامة

  Al-Sa'b ibn Jathama ibn Qays ibn Rabi'a al-Laythi, a Companion known for his bravery. He took part in the battles of the Prophet's time and was present at the conquests of Istakhr and Fars. The book reports a hadith in which the Prophet praises his courage at Hunayn, and says he has narrations in the Sahih collections. It gives his death as about 25 AH.

• الطيبي

  Al-Husayn ibn Muhammad ibn Abd Allah, Sharaf al-Din al-Tibi, a scholar of hadith, exegesis and rhetoric (d. 743 AH). Ibn Hajar said he was a marvel at drawing out subtleties from the Qur'an and the Sunna, and he was firm in refuting innovators and philosophers. His works include al-Tibyan fi al-ma'ani wa al-bayan and a commentary on the Mishkat al-masabih.

• العلاء بن زياد

  Ala ibn Ziyad ibn Mutar ibn Shurayh, Abu Nasr al-Adawi of Basra, a Successor of the second generation. He related from his father, Imran ibn Husayn, Abu Hurayra and Mutarrif ibn al-Shikhkhir, among others, and al-Hasan al-Basri, Jarir ibn Hazim and Hisham ibn Hassan related from him. Qatada said that he wept until he lost his sight, Ibn Hibban listed him among the trustworthy, and Ibn Sa'd called him trustworthy. The book gives his death as 78 AH, or 94 AH according to another report.

• عمرو بن أبي سلمة

  Amr ibn Abi Salama, Abu Hafs al-Tinnisi al-Dimashqi, a mawla of the Banu Hashim, who narrated from al-Awza'i and others; his son Sa'id, Abd Allah al-Shafi'i and Ahmad ibn Salih narrated from him. Al-Walid ibn Bakr called him one of the leading transmitters, al-Saji and Ibn Ma'in weakened him, and Ibn Hibban counted him among the trustworthy. The page gives his death as 214 AH on one account.

• عمرو بن الحارث أبو أمية

• عمرو بن حزم

  An Ansari, brother of Umara ibn Hazm; he took part in al-Khandaq and later campaigns, and the Prophet appointed him over Najran; his son Muhammad narrated from him a letter the Prophet wrote for him on the obligations, zakat and blood-money, which Abu Dawud, al-Nasa'i, Ibn Hibban and al-Darimi record; Abu Nu'aym says he died under Umar, while Ibn Hajar judges it likelier that he lived past the fifties AH.

• عمرو بن سلمة الجرمي

  Amr ibn Salama al-Jarmi, Abu Buraid, also called Abu Yazid of Basra, who met the Prophet and led his people in prayer in the Prophet's time because he had the most of the Qur'an by heart. He narrated from his father; Abu Qilaba al-Jarmi, Asim al-Ahwal and Abu al-Zubayr narrated from him. Ibn Hibban held that he had companionship with the Prophet.

• أسد السنة

  Egyptian hadith transmitter of the second century AH.

• عاشر بن محمد الفاسي

  Ashir ibn Muhammad, Abu Muhammad al-Ansari al-Andalusi al-Fasi, a Maliki scholar with learning in the readings of the Qur'an, grammar, exegesis, legal theory and theology. His works include al-Murshid al-mu'in, a versified Maliki law, a commentary on Khalil's abridgement, and al-Kafi on the readings.

• بكير بن عبد الله بن الأشج

• بسر بن سعيد

  Busr ibn Said al-Madani, a devout Successor (tabi'i) and mawla of Ibn al-Hadrami. He related from Abu Hurayra, Uthman, Abu Sa'id, Sa'd ibn Abi Waqqas and Zayd ibn Thabit, among others, and was related from by Salim ibn Abi al-Nadr and Ya'qub ibn al-Ashajj. Ibn Ma'in and al-Nasa'i called him trustworthy. The book gives his death as 100 AH.

• ذوالقرنین

  شیخ عمر عبدالکافی ذوالقرنین کو تمکین کے باب میں ایسی مثال کے طور پر پیش کرتے ہیں جنہیں اسباب دیے گئے اور انہوں نے ان کی پیروی کی، ان کے علم اور تمکین کا ذکر کرتے ہیں، اور اس دیوار کا ذکر کرتے ہیں جو انہوں نے فساد کی شکایت کرنے والی قوم کے لیے بنائی ۔

• هارون بن عبد الله الزهري

  Abu Yahya al-Zuhri of Medina, descended of the line of 'Abd al-Rahman b. 'Awf — among the late hearers of Malik b. Anas, transmitting also from Ibn Zayd b. Aslam, al-Darawardi and Ibn Salama al-Zubayri; Yahya b. Bukayr among his students.

• هلال بن عامر المزني

  Hilal ibn Amir ibn Amr al-Muzani of Kufa, a Companion who narrated from his father and from Rafi' ibn Amr al-Muzani. Sayf ibn Umar al-Tamimi, Yahya ibn Sa'id al-Umawi, Abu Mu'awiya al-Darir and Marwan ibn Mu'awiya narrated from him. Ishaq ibn Mansur reported from Ibn Ma'in that he was reliable, and Ibn Hibban listed him among the trustworthy.

• ابن أبي شيبة

  Draft card for Abu Bakr Abd Allah ibn Muhammad ibn Abi Shayba al-Kufi, the hadith master author of the Musannaf and the Musnad, d. 849; the biographical entry is not yet checked on the page.

• أبو عبد الله ابن البهلول القارئ

• أبو الحسن ابن الخشاب القارئ

• ابن التين

  Abd al-Wahid ibn al-Tin, Abu Muhammad al-Safaqusi al-Maghribi al-Maliki, a jurist, hadith scholar and exegete (d. 611 AH). His work joins fiqh with much of the Mudawwana and its commentators, and Ibn Hajar relied on him in his commentary on al-Bukhari.

• ابن حبان البستي

  Draft card for Muhammad ibn Hibban al-Busti, the hadith master author of Sahih Ibn Hibban, al-Thiqat and al-Majruhin, d. 965; the biographical entry is not yet checked on the page.

• ابن سُرَاقة

  Muhammad ibn Ahmad ibn Muhammad, Abu Bakr al-Ansari al-Shatibi al-Misri (d. 662 AH), a hadith scholar, jurist, expert in inheritance and poet, and head of the Kamiliyya hadith school in Cairo. Among his works are al-Hiyal al-shar'iyya and a commentary on al-Kafi on inheritance.

• الحربي

  Author of Gharib al-Hadith and Dala'il al-Nubuwwa, and one of those who transmitted Imam Ahmad's school from him. Ibn al-Jawzi places his death in 285 and preserves his famed austerity: born 198 at Marw, he wore a clean shirt and a soiled izar without ever thinking them equal, walked all Baghdad with one sandal-strap broken for ten years telling no one of his ailments, and lived thirty years on a loaf or two a day — when asked how he had gathered his books he answered 'with my flesh and blood'.

• عمران بن مسلم القصير

  Imran ibn Muslim, Abu Bakr al-Minqari al-Basri al-Qasir, who saw Anas and narrated from Abu Raja al-Utaridi, al-Hasan, Anas ibn Sirin and Ata ibn Abi Rabah. Mahdi ibn Maymun, al-Thawri and Hatim ibn Isma'il narrated from him. Al-Qattan called his narrations sound, Ibn Hibban counted him among the trustworthy, and Ibn Ma'in said he was worth nothing.

• جابر بن عبد الله

  A Companion of the Ansar, son of Abdullah ibn Amr ibn Haram and one of the great transmitters of hadith; he was present at al-Aqaba and took part in nineteen expeditions, but not Badr or Uhud because his father kept him back; he held a circle of learning in the Prophet's Mosque.

• جبير بن نفير

  Jubayr ibn Nufayr al-Hadrami, Abu Abd al-Rahman, a Successor who lived in the time of the Prophet without meeting him. He related from Abu Bakr, Umar ibn al-Khattab, al-Miqdad ibn al-Aswad, Ubada ibn al-Samit and Uqba ibn Amir, among others, and his son Abd al-Rahman, Makhul and Khalid ibn Ma'dan related from him. The book counts him among the senior Successors of Syria, notes that his father was a Companion, and records Abu Hatim and Abu Zur'a as calling him trustworthy. It gives his death as 75 AH, or 80 AH according to another report.

• كعب بن عجرة

  An ally of the Ansar from Bali of Quda'a (al-Waqidi claimed he was an Ansari and Ibn Sa'd rejected it); he was on the umra of al-Hudaybiyya, and the ruling on redemption was revealed over him when the Prophet passed him in ihram with lice falling on his face and told him to shave his head and feed six poor people; he settled in Kufa and died in Medina in 51, 52 or 53 AH by different accounts.

• خولة بنت ثعلبة

  An Ansari Companion who complained to the Prophet of her husband Aws ibn al-Samit's zihar and laid out her case and her children's, so the opening verses of Surat al-Mujadila were revealed concerning her, carrying the expiation ruling; Umar ibn al-Khattab once greeted her and told the people she was the woman whose plea God heard from above seven heavens.

• مرثد بن عبد الله اليزني

• معاذ بن أنس الجهني

  Muadh ibn Anas al-Juhani al-Ansari, a Companion who fought with the Prophet and settled in Egypt. He narrated from the Prophet, Abu al-Darda' and Ka'b al-Ahbar; only his son Sahl narrated from him, and his hadith is weak. Al-Askari indicates that he lived into the caliphate of Abd al-Malik ibn Marwan.

• مسدد بن مسرهد

• قاسم بن عيسى بن ناجي

  Qasim ibn Isa ibn Naji, Abu al-Fadl al-Tanukhi al-Qayrawani (d. 837 AH), a Maliki jurist and hafiz who studied in Qayrawan under Ibn Arafa and others and held judgeships in several places. Among his works are a commentary on the Mudawwana and al-Shafi fi al-fiqh.

• سالم مولى أبي حذيفة

  One of the earliest Muslims; a woman of the Ansar freed him and he attached himself to Abu Hudhayfa, who adopted him, then he was returned to his own clients when the verse in al-Ahzab about adoption was revealed; he led the first emigrants in prayer at the mosque of Quba, among them Abu Bakr and Umar, and the story of his being nursed because of Sahla bint Suhayl is well known.

• سند بن عنان

  Sanad ibn Anan ibn Ibrahim al-Azdi, Abu Ali, a teacher of al-Tartushi and of Abu Tahir al-Salafi, an ascetic and virtuous Maliki jurist. His book al-Tiraz, a commentary on the Mudawwana, was left unfinished; he died in Alexandria in 541 AH.

• سويد بن النعمان

  Suwayd ibn al-Nu'man ibn Malik, an Ansari of Medina of the Aws, who witnessed Uhud and the later campaigns with the Prophet and was among those who pledged under the tree. He narrated from the Prophet on rinsing the mouth after eating sawiq, and Bashir ibn Yasar narrated from him.

• أبي بن كعب، وعند ابن النديم أن تأليف السور في قراءته كان بالبصرة في قرية الأنصار عند محمد بن عبد الملك الأنصاري وأن مصحفه مائة وست عشرة سورة فيها سورتا الخلع والحفد وأن جميع آي القرآن في قوله ستة آلاف ومائتان وعشر آيات {cite:fihrist-ibn-al-nadim p. 67-68}

  The 'master of the reciters' among the Ansar, present at the second pledge of al-Aqaba, at Badr and in all the campaigns; the Prophet told him that God had commanded him to recite to him, and Umar called him the master of the Muslims; the date of his death is given from 19 AH to 32 AH, and Abu Nu'aym favours the caliphate of Uthman.

• أم المنذر سلمى بنت قيس

  Salma bint Qays ibn Amr, Umm al-Mundhir al-Ansariyya, better known by her kunya, sister of Sulayt ibn Qays and one of the Prophet's maternal aunts through his father. She prayed towards both qiblas and swore the pledge of Ridwan. Umm Sulayt ibn Ayyub ibn al-Hakam related from her. The book gives no date of death.

• يحيى بن يحيى الليثي

  152 ھFrom al-Andalus; he came to Imam Malik in Medina and studied the Muwatta with him. His recension became the most widely read transmission of the book in the Maghrib and al-Andalus.

• يحيى بن يعمر

  Yahya ibn Yamur, Abu Sulayman al-Layti al-Basri, one of the Successors, learned in hadith, fiqh and the Arabic tongues. He narrated from Uthman, Ali, Ammar, Abu Dharr and Abu Hurayra; Yahya ibn Uqayl, Ata al-Khurasani, Qatada and Ikrima narrated from him. He was the first to dot the copies of the Qur'an, and al-Hajjaj appointed him judge of Marw, where he judged by one witness and an oath. He died in 129 AH.

• زين الدين بن المنير

  Ali ibn Muhammad ibn Mansur ibn Abi al-Qasim, Abu al-Hasan Zayn al-Din ibn al-Munir of Alexandria, a Maliki jurist and hadith scholar, brother of the judge Nasir al-Din ibn al-Munir. He studied law with his brother and with Abu Amr ibn al-Hajib, and after his brother he held the judgeship of Alexandria. He was counted among those qualified to weigh opinions and to exercise independent reasoning within the Maliki school. His works include a commentary on al-Bukhari's Sahih, al-Mutawari on the chapter titles of al-Bukhari, and glosses on Ibn al-Battal's commentary. The book's heading gives the dates 629-695 AH.

• زبيد اليامي

  Zubayd ibn al-Harith al-Yami, Abu Abd al-Rahman, who narrated from Murra ibn Sharahil, Sa'd ibn Ubayda and Abd al-Rahman Abi Layla, and whose narrators included his two sons, Jarir ibn Hazim and al-Thawri. Ibn Ma'in, Abu Hatim and al-Nasa'i called him reliable; the page gives his death as 122 AH on one account, with other dates also reported.

نادر شے

• مصحف برمنغهام

  Hijazi-script parchment folios at the University of Birmingham; radiocarbon dated 568–645 CE, among the oldest known Qur'an leaves.

• المصحف الأزرق

  A 9th–10th-century Kufic Qur'an in gold on indigo-blue vellum — the most beautiful known Andalusi-Maghrebi mushaf, dispersed across museums.

• مصحف غواليور

  An Indian mushaf written in 1399 CE in Gwalior; a witness to Qur'anic calligraphic tradition under the Indian sultanates.

• مصحف الثعالبة

  An Algerian mushaf written in Maghribi script in 1404 CE, kept at the Thaalibia library in Algiers; among the finest codices of the Maghreb.

• طبعة هينكلمان

  The first Arabic printing of the Qur'an in Europe — Hamburg 1694 under Abraham Hinckelmann — opening European Qur'an printing.

• طبعة مراتشي اللاتينية

  Ludovico Marracci's 1698 Padua edition of the Qur'an in Arabic and Latin with long refutations; a landmark in European Qur'an study.

• مصحف سمرقند الكوفي

  The great Kufic mushaf attributed to Uthman (8th–9th c.) kept in Tashkent — among the oldest Qur'ans extant, holding about half the text.

• مصاحف هرر

  Old mushafs written in Harar, Ethiopia in the Ajemi/African hand; witness to Islam's depth in the Horn of Africa.

• مخطوط قونية (الفتوحات المكية)

  Ibn Arabi's own autograph copy of his Meccan Revelations kept in Konya; the most precious Ibn Arabi document extant.

• مخطوطات تمبكتو

  A corpus of hundreds of thousands of Islamic, Arabic and African manuscripts in Timbuktu; a great civilizational archive in Mali.

• مصحف الدم

  A mushaf written by calligrapher Abbas Shakir Jouda in Saddam Hussein's blood between 1997 and 2000; a contested relic of a dictatorship.

• المصحف الوطني الجزائري

  Algeria's official mushaf printed in the Warsh recitation; adopted as the national codex, a marker of Algerian religious identity.

• مصحف الممرضة

  A printed mushaf marketed in Turkey and Europe with a fabricated tale of a nurse who received ijaza; a cautionary case of legend presented as provenance.

• مصحف الزعفراني

  An old Kufic mushaf bearing the name of the scholar al-Za'farani; an early witness to arranging the codex by readings.

• مصحف آريامهر

  A luxury mushaf commissioned in 1965 under the Shah of Iran; among the largest modern manuscript codices.

• رق باريس عربي 328(ج)

  Early Qur'anic folios held at the Bibliothèque nationale de France in Paris, among the oldest surviving Hijazi fragments.

• مصحف أصفهان

  A tenth-century mushaf in early Persian script; a witness to mushaf tradition in Iran.

• مصحف مشهد

  An early codex in the Astan Quds Razavi Museum in Mashhad attributed to the 1st century AH; a key witness of early Qur'anic script.

• مصحف باليرمو

  A tenth-century mushaf in early Maghribi script whose folios dispersed among museums; a witness of Islamic Sicily to the Qur'anic text.

• مصحف باريس-بطرسبرغ

  The largest surviving early Hijazi codex; its folios split between Paris, Saint Petersburg and other libraries, covering about two-thirds of the text.

• المصحف التيموري الكبير

  A huge Timurid-era mushaf attributed to the workshops of Baysunghur and Umar Aqta; among the greatest Persian calligraphic treasures.

• مصحف طوب قابي

  An early Qur'an codex kept in Topkapı Palace and attributed to Uthman ibn Affan; a key witness to the earliest Qur'anic text.

• مصحف المدينة بخط عثمان طه

  The Medina mushaf written by the Syrian calligrapher Uthman Taha; the world's most widespread printed codex, from the King Fahd Complex.

• رقوق صنعاء (النص السفلي)

  Parchment palimpsest found in 1972 in the Great Mosque of Sanaa; its lower Qur'anic layer is among the oldest surviving mushaf text, with variants studied academically.

واقعہ

• فترة الوحي

  تقریباً 610 عیسویThe pause in revelation after the first descent at Hira — days rather than years in the reading of Ibn Sa'd via Ibn Abbas that the book prefers — ending when Jibril appeared seated on a throne between heaven and earth and surat al-Muddaththir came down with the command to rise and warn.

• نزول جبريل بالوحي مرة ثانية: أوائل المدثر

  تقریباً 610 عیسویAfter the pause in revelation the Prophet heard a voice from heaven and saw the angel who had come to him at Hira seated on a throne between heaven and earth; he returned home asking to be wrapped, and God sent down the opening of surat al-Muddaththir with the command to rise and warn, after which revelation came thick and fast; the author reads in its commands the substance of the call.

• بدء الوحي في غار حراء

  10 اگست 610 عیسوی · 21 رمضان 12 قبل ہجرتThe descent of Jibril upon the Prophet in the cave of Hira with the opening verses of surat al-Alaq — on the night of Monday 21 Ramadan in the book's preferred reckoning, corresponding to 10 August 610 CE, when the Prophet was forty lunar years, six months and twelve days old.

• سجدة النجم

  تقریباً 615 عیسویIn Ramadan of the fifth year, before a great assembly of Quraysh's chiefs in the sanctuary, the Prophet recited surat al-Najm; when he reached its closing prostration and prostrated, none present held back and all fell prostrate — Muslims and polytheists alike, as Bukhari reports.

• حادثة الإفك

  تقریباً دسمبر 627 عیسوی · شعبان 6 ھOn the return from the Expedition of al-Muraysi', Aisha was accidentally left behind when searching for a lost necklace and was escorted back to Medina by Safwan ibn al-Mu'attal; Abdullah ibn Ubayy orchestrated a malicious slander campaign that troubled the community for a month until verses of Surat al-Nur established her innocence.

• طلب النبي الكتاب في مرض موته

  4 جون 632 عیسوی · 8 ربیع الاول 11 ھIn his last illness the Prophet asked for a writing that would keep the community from error; those present disagreed, one said the book of God was enough, and the writing was not made. Sallabi reads the episode within the Sunni frame as a matter of ijtihad that no one was blamed for; Imami readings that take it as a designation of Ali he treats as false.

• 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.

• توحيد المصحف في خلافة عثمان

  تقریباً 650 عیسوی · تقریباً 30 ھHudhayfa ibn al-Yaman, alarmed at the readers' divergence during the Armenia-Azerbaijan campaign, pressed Uthman to save the community before it split over the Book; Uthman borrowed Hafsa's codex, commissioned Zayd ibn Thabit and three Qurashis to copy it into masahif — 'write it in the tongue of Quraysh' — sent a copy to every garrison city and ordered all other codices burned.

• جائزة دبي الدولية للقرآن الكريم

  Dubai's annual Qur'an-memorisation award and contest since 1997, drawing reciters from a hundred-plus countries.

تصنیف

• سيرة ابن إسحاق برواية ابن هشام

  The earliest surviving continuous biography of the Prophet; composed by Muhammad ibn Ishaq (d. 151 AH) and abridged/recast by Abd al-Malik ibn Hisham (d. 213 or 218 AH) — the text known as Ibn Hisham's Sira.

• 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'.

• 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.

• جامع الترمذي

  The Jami' of Abu 'Isa Muhammad ibn 'Isa al-Tirmidhi (d. 279 AH): one of the six books, distinguished by grading each report (sahih, hasan, gharib) and noting the jurists' positions under every chapter; it closes with the Book of al-Shama'il al-Muhammadiyya on the Prophet's description.

• 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.

• الموطأ

  The Muwatta of Imam Malik ibn Anas (d. 179 AH): one of the earliest hadith and jurisprudence works arranged by chapter, compiled in Medina. Its most widely read transmission is the recension of Yahya ibn Yahya al-Laythi.

• 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.

• قصص الأنبياء (العرائس)

  Al-Tha'labi's collection of the stories of the prophets named in the Qur'an. It opens with why God narrates earlier histories, then cosmology, then the prophets, beginning with Adam. The edition used here is not yet verified.

• القرآن

  The scripture of Islam, which Muslims believe was revealed to the Prophet Muhammad; 114 suras and 6,236 verses in the Hafs reading as given by the Tanzil text.

• تجديد الفكر الديني في الإسلام

  A book by Muhammad Iqbal in a preface and seven lectures, in which he tries to reconstruct Muslim religious philosophy in the light of its philosophical tradition and of modern knowledge. Lecture I asks how knowledge and religious experience relate and proposes two tests for the claims that experience makes.

• صحيح البخاري

  The Jami' al-Musnad al-Sahih of Muhammad ibn Isma'il al-Bukhari al-Ju'fi.

• صحيح مسلم

  The Musnad al-Sahih of Muslim ibn al-Hajjaj al-Naysaburi (d. 261 AH): the second most celebrated hadith collection, famed for gathering the variant transmissions of each report in one place and for its introductory essay that became a founding text of hadith method.

• سنن أبي داود

  The Sunan of Abu Dawud Sulayman ibn al-Ash'ath al-Sijistani (202–275 AH): one of the six books, arranged by legal chapter and restricted to reports bearing on rulings; his letter to the people of Mecca, prefixed to the work, explains what he included and omitted.

• سنن النسائي

  The Sunan al-Sughra of Ahmad ibn Shu'ayb al-Nasa'i (215–303 AH): one of the six books, famed for its attention to hidden defects and transmitters' errors — said to be the subtlest of them in that regard — distilled by its author from his larger Sunan.

• سنن ابن ماجه

  The Sunan of Ibn Majah Muhammad ibn Yazid al-Qazwini (d. 273 AH): counted sixth of the six books by later scholars, noted for its renunciation and tribulation material and for reports absent from the two Sahihs; the standard print is Muhammad Fu'ad Abd al-Baqi's (Cairo, 1952–1953).

• طبقات الفقهاء

  Abu Ishaq al-Shirazi's biographical dictionary of jurists by generations, focusing on the Shafi'i school and on the transmission of teaching within it.

تصور

• أحرف الجمل على أسماء ملوك مدين

  al-Mas'udi's etymology of the abjad numeral letters — the 29 letters of the abjad order named after six kings of Shu'ayb's people: Abjad of Mecca and the Hijaz, Hawwaz and Hutti of Wajj (the Ta'if and Najd lands), and Kalamn, Sa'fas and Qursht of Madyan or Egypt.

• حاملِ قرآن کے آداب

  شیخ عمر عبدالکافی کہتے ہیں کہ حاملِ قرآن اپنی رات سے پہچانا جاتا ہے جب لوگ سوتے ہیں، اپنے رونے سے جب لوگ ہنستے ہیں، اپنی خاموشی سے جب لوگ فضول باتیں کرتے ہیں، اور اپنی عاجزی سے جب لوگ تکبر کرتے ہیں۔ ان کی رائے ہے کہ اسے دانا اور بردبار ہونا چاہیے، نہ سخت مزاج اور نہ غافل۔

• عہدِ الٰہی

  شعراوی کے نزدیک عہدِ الٰہی کے تین مفہوم ہو سکتے ہیں: فطرت کا عہد کہ اللہ پر ایمان لایا جائے اور اس کی نعمتوں کا شکر کیا جائے، انبیاء کا عہد کہ آخری رسول پر ایمان لایا جائے اور ان کی مدد کی جائے، اور بنی اسرائیل کے علماء کا عہد کہ کتابوں کی باتیں نہ چھپائیں۔ ان کے نزدیک اللہ اپنا عہد جنت کے وعدے سے پورا کرتا ہے، جو اپنا عہد نبھائے ۔

• الأحرف السبعة

  The Prophet's saying 'the Qur'an was revealed in seven ahruf, so read of it what is easy' — narrated through Umar's dispute with Hisham ibn Hakim over Surat al-Furqan; its exact meaning is one of the widest debates in Qur'anic sciences.

• البلاغ وحدود مسؤولية الرسول

  Sha'rawi holds that the Prophet is a bringer of good news and a warner whose charge is to deliver the message; he is not answerable for the people of the Fire, and no one is forced to believe, since God created people free to choose. He adds that a message of truth does not contradict itself or change.

• الدین القیّم (سیدھا دین)

  شیخ عمر عبدالکافی کے نزدیک اللہ نے اس دین کو القیّم کہا، کیونکہ اس کی اعلیٰ قدر ہے اور یہ انسانی زندگی کو سیدھا رکھتا ہے ۔

• 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.

• النسخ في القرآن

  Naskh is the removal of an existing ruling and the putting of another in its place after a term God had fixed in His knowledge. Sha'rawi develops the idea in his commentary on al-Baqara, distinguishes it from bada' (a change of mind in God), and holds that it touches obligations alone and never creed or reports of the past.

• 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.

• السيرة النبوية

  The Prophetic sira is the transmitted history of the Prophet's life: his birth and upbringing, his call in Mecca, the Hijra, his campaigns and his death, with the connected record of his Companions and family. It grew out of the maghazi and athar reports transmitted by isnad in Ibn Ishaq's school, then became its own genre chronicling the twenty-three years that changed the world.

• السنة النبوية

• التعبّد وطاعة الأمر

  Ta'abbud, in Sha'rawi's account, is to carry out a legal command because God commanded it, not because of an apparent worldly reason. He takes the change of qibla and the number of daily prayers as showing that the sanctity of the Ka'ba and of Jerusalem lies in God's command and not in the places themselves.

• التقليد وذم الجمود على الموروث

• 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).

• الملائكة في بدر

  Rida says the verifiers held that the angels did not fight at Badr; that the command given to them was to cast the message into the hearts of the believers by inspiration. He quotes Ibn Kathir's transmission of al-Rabi' ibn Anas about marks on the slain angels, and holds that the reports of angelic fighting are weak and that al-Tabari did not accept them.

• اصحابِ کہف

  شیخ عمر عبد الکافی اس غار کو، جس میں نوجوانوں نے پناہ لی، تنگ اور تاریک بتاتے ہیں اور کہتے ہیں کہ انہوں نے آسانی کی کسی پیشگی علامت کے بغیر اس میں پناہ لی۔

• الصِّفَة

  In language sifa is the adornment or description of a thing. For grammarians it is a noun showing some state of a thing; for jurists it is that the thing described is so fixed that after the description only a slight variation remains; for the usulis it is the restriction of a word with several meanings by another, specific word, which is not a condition or a limit. Description enters the conditions of salam and of sale on description: if the described quality is not found, the buyer has the option of the lost attribute, and the attribute has no share of the price, since it follows the contract without being named. In usul al-fiqh the concept of the attribute is the attaching of a ruling to a thing by one of its qualities, as in the saying that a free-grazing flock owes zakat.

• الأولوية

  Awliyya in lexical sense is the state of one thing being more fitting than another, that is more deserving and nearer. The usulis and jurists use awla in the sense of more fitting and better, and in the sense of having a right to a thing over others. They call a light recommendation awla, and call the leaving of a recommended act khilaf al-awla; the Hanafis hold that whoever does what is contrary to the better course has done ill. Among the kinds of verbal indication is the fahwa al-khitab, where a ruling is extended to an unmentioned case by the understood cause, as the prohibition of a word of contempt implies the prohibition of beating, and qiyas al-awla is a kind of clear analogy. For the Hanafis the phrase ‘there is no harm’ usually signals that the leaving of an act is the better course.

• آیت

  The aya in Qur'anic-sciences usage is the division of the sura bounded by separators; each sura comprises a number of them.

• بيان السنة للقرآن

• 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).

• الصُّحْبة

  When the word is used alone in law it means companionship with the Prophet. A Companion is, in Ibn Hajar's view, one who met the Prophet as a believer and died in Islam. Companionship is proved by reports that reach the level of widespread transmission, by general reputation, by a report from a Companion or a Successor that someone was a Companion, or by the word of a just man who lived in the same time. Sunni scholars agree that all the Companions are upright, and that whoever denies the companionship of Abu Bakr is an unbeliever; they differ on denying the companionship of others. Those who revile a Companion are not unbelievers unless they charge him with what impugns his religion or his uprightness; the majority hold that the reviling of one Companion does not make one an unbeliever, while accusing 'A'isha of what God cleared her of does.

• كمال الرسالة الخاتمة لما قبلها

  Sha'rawi holds that Islam did not come to abolish earlier religions but to complete what they contain of sound belief, reports and stories, adding laws suited to every age and place. He cites the Prophet's image of a building in which one brick was missing, and the Qur'anic statement that God has completed the religion, and holds that the purpose of Islam is complete and the law has come whole.

• الشُّورى

  Shura is seeking and reviewing opinion. The jurists differ on its ruling: al-Nawawi and Ibn 'Atiyya hold it obligatory, others recommended. The Prophet consulted his companions in matters without a text, such as the call to prayer, war stratagems and the captives of Badr, but not where the law is clear. A judge may consult on points on which the jurists differ, and is not bound to the advice he receives. The adviser must be sincere, naming the good and the faults, including faults that make a marriage or partnership unlawful. The head of state may make succession a matter for a fixed council, as 'Umar did.

• دفع الله الناس بعضهم ببعض

  Arjun holds that one of God's sunan in the struggle between truth and falsehood is that some people are repelled by others. Without it, places of worship would be destroyed and the earth corrupted. He reads the permission to fight in the Hajj surah as defence against aggression, and preparation of strength as deterrence rather than attack.

• تخریجِ مناط

  Takhrij al-manat is the effort to establish the cause of a ruling when a text or consensus states the ruling but not its cause, so the jurist draws the cause out by his own judgement. Some usulis count it as one way of establishing the cause; the Zahiris, the Shia and some Baghdadi Mu'tazilis reject it.

• شَهادة الزُّور

  False testimony is the giving of testimony known to be false in order to reach a falsehood. It is a major sin and forbidden by law. It is proved by the witness's own admission, by evidence against him, or by his testifying to what is certainly false. The jurists agree that a false witness is disciplined, though they differ on how: the Hanafis publicise him, and some beat and imprison him. A judgement based on false testimony takes effect outwardly, not inwardly, according to the majority, and the witnesses must make good what it caused; for a deliberate killing the Shafi'is and Hanbalis apply retaliation while the Hanafis and most Malikis owe blood money. A witness who repents, after a period in which his repentance shows, is accepted by the majority.

• الفتح بين القوم

  In Rida's reading, fath in Shu'ayb's prayer means judgment and decision between two sides. He reports a narration from Ibn Abbas that he had not understood the word until a woman of Yemen said 'come, let me judge with you', and an Arab woman said 'between me and you is the fattah'; he infers from the Arabic usage that the sense is not Quraysh's, and cites al-Suddi's view that the word is Yemeni.

• الفتنة تعم المذنب وغيره

  Arjun holds that when corruption spreads, God's punishment can reach people who did not commit the wrong. Distinction is made at the gathering according to intention, and those who accept evil share in its guilt; those who forbid wrong are saved.

• الصَّداقة

  In language friendship (sadaqa) comes from truth in affection and counsel; in usage it is the agreement of two hearts on affection. The law encourages friendship among Muslims and usually names it brotherhood in God. The Shafi'is allow a friend to eat in his friend's house in his absence when it is known that he would not object; al-Mawardi reports two views on whether this extends beyond a wedding feast. A friend's testimony for a friend is accepted by most scholars; the Hanafis and Malikis add that the friendship must not be so close that each disposes of the other's property, and that the witness be known for uprightness, and the Malikis add that he must not live as one of the other's household.

• الغنيمة

  In Rida's account, ghanima is what the Muslims take in movable property from war against unbelievers by force; a fifth is set aside for God, the Messenger and the others named in Q. 8:41, and the rest goes to the fighters. Rida distinguishes it from fay', which he takes to be what is gained without the force of war.

• الحديث القدسي

  A hadith qudsi is what the Prophet related from his Lord, marked in the chains by the formula 'among what he relates from his Lord' — as in Abu Dharr's 'O My servants, I have forbidden injustice to Myself', transmitted by Muslim (2577), the first sacred hadith in al-Nawawi's Forty — while al-Tirmidhi's wording states 'God Almighty says' explicitly; the Imam Ahmad called it the noblest hadith of the people of Syria, and its narrator Abu Idris al-Khawlani would kneel on his knees whenever he transmitted it, as Sa'id ibn Abd al-Aziz related of him from Rabi'a ibn Yazid.

• قرآن کی اللہ کی حفاظت

  شعراوی کے نزدیک اللہ نے اپنے کلام کی حفاظت کی تاکہ وہ لوگوں پر حجت ہو، اور کائنات میں کوئی حقیقت قرآن کے خلاف نہیں ہو سکتی، کیونکہ خالق ہی اس کا کہنے والا ہے ۔

• حفظ (یاد رکھنا اور محفوظ رکھنا)

  Preservation (hifz) means keeping a thing from loss and ruin, and also watchfulness, as in memorising the Qur'an by heart. Memorising the Fatiha for prayer is obligatory for one able to do it; if he cannot, he learns it or reads it from a copy; the Shafi'is and Hanbalis require it in every rak'a, the Hanafis require a long verse or three short ones. For leading prayer the majority prefer the more learned, and the Hanbalis and, in a view against the sounder one, the Shafi'is prefer the better reciter, on the report ”let the people be led by the one who recites the Book best”. A waqf or bequest to reciters goes to those who hold the whole Qur'an by heart, according to the Shafi'is and Hanbalis; making the teaching of the Qur'an a bridal gift is disputed, allowed by the Shafi'is and forbidden by the Hanafis and Malikis. The depositor must keep the deposit in a place fit for it, and is not liable if it is lost without fault.

• حدودِ الٰہی

  شعراوی وراثت اور نکاح وغیرہ کے احکام میں «حدودِ الٰہی» کو ایسی فاصل لکیریں سمجھتے ہیں جو ایک حق کو دوسرے حق یا باطل سے ملنے نہیں دیتیں۔ وہ ملکیت کی حد (جس سے تجاوز نہ ہو) اور ہمسائیگی کی حد (جو نقصان سے روکے) میں فرق کرتے ہیں ۔

• حجية السنة

• الإبهام

  In the language, ibham refers to the big finger at the end of the hand or foot, and to whatever has no known way to it. For jurists and usulis it is speech whose meaning is unknown. If the ambiguity falls in a contract, the contract is in general invalid; if it falls elsewhere, the speaker must clarify it. Where a finger is harmed deliberately, retaliation is due; where it is harmed by mistake, a tenth of the blood money is due.

• 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).

• الانعكاس

  Inikas is lexically the reflexive of ‘aks, which is turning the beginning of a thing back on its end. Among the usulis, the reverse analogy (qiyas al-‘aks) is the establishment of the reverse of a ruling for a like thing because the two are reversed in their cause. For them inikas is the absence of a ruling through the absence of its cause, as the prohibition of wine ends with the end of its intoxication. Most usulis hold that inikas together with ittirad is a way of knowing the cause; the Hanafis and many Ash'aris, including al-Ghazali and al-Amidi, do not count it.

• الانقراض

  Inqiraz is lexically cutting off and passing away, and the jurists use it in that sense. The usulis differ on whether the passing of the age of those who agreed is a condition of the authority of a consensus: the majority do not require it; some do; and others distinguish a consensus by word or deed from one by silence. In endowments the Hanafis, Shafi'is and Hanbalis do not validate a gift to a line that may die out, such as a gift to children, since they require perpetuity; the Malikis validate it.

• الانقطاع

  Inqita' is lexically stopping and parting, and the jurists use it in these senses. For the hadith scholars it is the lack of connection in a chain of narration, whether a narrator falls out at the start, middle or end, which includes the mursal, mu'allaq, mu'dal and mudallas reports; it is mostly used of a report from a Companion by one who is not a Successor. Its ruling depends on what it is said of: when the blood of menstruation or of the postnatal period stops, intercourse is forbidden until washing or dry ablution for the majority, while Abu Hanifa allows it at once if the blood stops at the longest period. Following an imam ends when the follower intends to part from him, and the validity of that prayer is disputed.

• الإنشاء

  Insha' is lexically the beginning and raising of a thing; in rhetoric and usul it is one of the two kinds of speech, against khabar. A khabar is that which admits truth or falsehood in itself, while an insha' does not, because it has no external fact to match. It is of two kinds: demanding (talabi), such as question, command, prohibition, wish and call, and non-demanding, such as praise, blame, surprise and oath. The jurists differ on contract words such as ‘I sold’ and ‘I bought’: the Shafi'is hold them insha', the Hanafis hold them khabar by implication, and al-Tahanawi preferred the Shafi'i view.

• چاند کا پھٹنا

  The splitting of the moon among the scholars is a sign of prophethood; Ibn Kathir says it is agreed upon among the scholars, and that the moon split over Mecca twice.

• إقراء

  Iqra' means causing another to read, and the jurists keep this lexical sense, whether the aim is listening and remembrance or teaching and memorisation. Reading and recitation (qira'a and tilawa) mean the same, and recitation is most often used for the Qur'an. Mudarasa is two people reading to each other in turn; idara is a group reading a portion each in turn. Causing someone to recite for the purpose of remembrance and listening to the Qur'an, especially from a person with a good voice, is recommended, and the jurists cite a report about Ibn Mas'ud in which the Prophet asked him to recite to him. Iqra' for teaching and memorisation is a communal obligation (fard kifaya) on those qualified to carry the religious sciences, and it carries rulings such as taking payment for it.

• الإسلام وسلطان العقل والعلم

  Wajdi argues that Islam calls for reflection, demanding proof and rejecting blind imitation, and that the whole Qur'an rests on these principles. He quotes a saying equating religion with reason, but the footnote records al-Nasa'i's judgement that it is baseless. His claim that Islam spread without compulsion is the author's view and is presented with other views.

• الخط الإسلامي

  The art of beautiful Arabic script; the noblest Islamic art for its link to writing the Qur'an, with styles from Kufic to Naskh, Thuluth and Diwani.

• 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.

• 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.

• جہل

  Jahl in fiqh is lack of knowledge of a thing; the encyclopedia distinguishes it from forgetfulness. Ignorance of a prohibition removes sin and the ruling in outward terms for someone who has recently become Muslim or is similar, but someone who knows a thing is forbidden is not excused for not knowing its consequences. Its effect is discussed for the prayer when the time or the opening chapter is unknown, for fasting when Ramadan is uncertain, and for divorce and unbelief, where the offender is excused only in certain cases.

• الجرح والتعديل

• جواب

  In the usul and fiqh, a jawab is a reply to a question. If it cannot stand alone, such as yes, it takes the scope of the question; if it can stand alone, it has its own effect, as in an acknowledgement given in reply. An answer may also be read by the speaker's intention, as with a reply to a delegated divorce. A person who refuses a required answer, such as a mufti or a witness, is sinful.

• جن

  The jinn in Islamic conception are a hidden, accountable creation; Ibn Kathir reports they inhabited the earth before mankind and that among them are disbelievers and believers.

• جز

  The juz' in masahif usage is one of the thirty divisions into which the masahif is divided.

• 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.

• خبر الآحاد

• خمس الغنيمة

  Rida reports that Mujahid, Ikrima and al-Suddi held that the first Anfal verse is abrogated by the verse of the fifth, and prefers the view of Ibn Zayd that the verse is muhkam (not abrogated): the fifth verse gives its destinations, and the imam may grant a share to whom he wills before the division into fifths.

• کتاب (تحریر و کتب)

  فقہی اصطلاح میں کتاب کے تین معنی ہیں: لکھا ہوا خط، دستاویز یا عہد، اور علم کی کتابیں۔ خط کے احکام میں تحریر سے طلاق ہے، جس میں مذاہب کا اختلاف ہے کہ وہ کب واقع ہوتی ہے، اور خط کا آغاز بسم اللہ سے کرنا اور جواب دینا۔ دستاویز کا مفہوم قرآن کے قرض لکھنے کے حکم سے ماخوذ ہے۔ کتابوں کے احکام میں بغیر طہارت چھونا، استنجا میں استعمال، ان پر سر رکھنا، بیچنا، رہن رکھنا، عاریت پر دینا، اجارہ، وقف، چوری اور تلف کرنا شامل ہیں۔ اہلِ کتاب کی کتابوں کے مطالعے اور قرآن بیچنے کے بارے میں حنفیہ، مالکیہ اور شافعیہ جواز یا گنجائش کے قائل ہیں، جبکہ حنابلہ منع کرتے ہیں۔

• كتابة الحديث

• 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.

• لا يغير الله ما بقوم حتى يغيروا ما بأنفسهم

  Arjun treats this as one of the clearest social sunan: God does not withdraw a blessing or health from a people until they change the obedience or good they practise, and the sunan works both for good and for evil. Empty wishes and outcry without serious action carry no weight in these sunan.

• تعلّم اور تعلیم

  تعلّم، تعلیم کا باب تفعّل ہے، اور تعلیم کسی چیز کو بار بار بتانا ہے یہاں تک کہ اس کا اثر سکھنے والے کے دل پر ہو جائے؛ راغب کے نزدیک یہ اعلام سے خاص ہے جو جلدی خبر دینے کا نام ہے۔ یہ تثقیف، اس تدریب سے جو تعلیم کا ذریعہ ہے، اور تادیب (ریاضت یا سزا) سے مختلف ہے۔ تعلم عقیدے، عبادت اور معاملات کے لیے فرض عین ہے، زندگی کی ضرورتوں جیسے طب، حساب اور نحو کے لیے فرض کفایہ، گہری تحقیق کے لیے مستحب، جادو، کہانت، فال اور رمل میں حرام، عورتوں کے نام لے کر عشقیہ شعر میں مکروہ، اور جہاں کوئی قباحت نہ ہو وہاں مباح ہے۔ تعلیم فرض کفایہ ہے، اور جو اکیلا اہل ہو اس پر متعین ہو جاتی ہے؛ اسلام یا حلال و حرام کا سوال کرنے والے کو جواب دینا لازم ہے۔ امام نووی طالبین کو پڑھانا فرض کفایہ قرار دیتے ہیں۔ آیات، احادیث اور آثار علم کی فضیلت پر دلالت کرتے ہیں، جن میں یہ حدیث بھی ہے کہ جس کے ساتھ اللہ بھلائی کا ارادہ کرے اسے دین کی سمجھ دیتا ہے۔ استاد کے آداب: اللہ کی رضا کی نیت، شاگردوں پر شفقت، تواضع، ان کی سمجھ کے مطابق تعلیم، اور اپنے علم پر عمل۔ طالب علم کے آداب: دل کو پاک کرنا، استاد کے سامنے عاجزی، بے جا سوال سے گریز، حرص اور مداومت، برداشت اور بلند ہمتی۔ والدین پر لازم ہے کہ بچے کو وہ عقیدہ اور عبادت سکھائیں جن سے اس کا دین درست رہے، نیز اخلاق، تیراکی اور تیر اندازی؛ رافعی اسے واجب کہتے ہیں اور نووی نے اس کی تصحیح کی۔ عورتوں کو قرآن، علوم اور آداب سکھانا بالاتفاق جائز ہے، اور جو عورت کو ضروری ہو جیسے عورتوں کا علاج، وہ واجب ہے؛ اکثر فقہاء لکھنا سکھانے کو مکروہ نہیں کہتے۔ استاد کو تادیب کے لیے بچے کو مارنے کا حق ہے مگر شرائط کے ساتھ: مار معمول کے مطابق ہو، ولی کی اجازت ہو، اور بچہ تادیب سمجھتا ہو۔ حنفیہ کے نزدیک بغیر اجازت مارنے پر استاد ضامن ہے، اور شافعیہ کے نزدیک ہلاکت ہو تو ضامن ہے۔ قرآن اور دینی علم سکھانے کی اجرت میں اختلاف ہے: متقدمین حنفیہ اور حنابلہ کی ایک روایت منع کرتی ہے، جبکہ متأخرین حنفیہ، مالکیہ کا ایک قول اور حنابلہ کی ایک روایت جواز کہتی ہے۔ مالکیہ قرآن کی تعلیم کی اجرت جائز اور فقہ وغیرہ کی اجرت مکروہ کہتے ہیں؛ شافعیہ کے نزدیک سورت یا مسائل معین کرنا شرط ہے۔ مباح پیشوں کی تعلیم کی اجرت جائز ہے، اور جمہور غیر شرعی خالص علوم جیسے لغت اور آداب کی اجرت بھی جائز کہتے ہیں، جبکہ مالکیہ اسے مکروہ کہتے ہیں۔ کہانت، نجوم، رمل، جادو اور ان جیسے حرام علوم کی تعلیم اور ان پر اجرت حرام ہے۔ شکاری جانور کے شکار کو حلال ہونے کے لیے جانور کا سدھایا ہوا ہونا شرط ہے، جیسا کہ قرآن اور حدیث میں ہے۔

• مفہوم (لفظ کا لازمی مفہوم)

  اصولِ فقہ میں مفہوم وہ ہے جو لفظ اپنے محلِ نطق کے بغیر بتائے، یعنی غیر مذکور کا حکم۔ والدین کو اُف کہنے کی ممانعت سے ان کو مارنے کی ممانعت سمجھی جاتی ہے۔ مفہوم موافقہ جمہور کے نزدیک حجت ہے، جب کہ مفہوم مخالفہ میں جمہور حنفیہ کے نزدیک شارع کے کلام میں ہی معتبر ہے۔

• 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.

• 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.

• منهج الاقتصاد الإسلامي

• منافق

  The munafiq in legal-theological usage is one who outwardly shows Islam while concealing disbelief; the Qur'an devotes sura al-Munafiqun to them, which Ibn Kathir details.

• 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.

• النبي والرسول (الفرق بين البلاغ والأسوة)

  Sha'rawi holds that a messenger is sent both to convey and to serve as an example, carrying the law, applying it and then delivering it, while a prophet is sent to serve as an example in conduct and is not an intermediary of conveyance. He adds that wisdom may be given to someone who is neither prophet nor messenger, and cites the advice of Luqman to his son. He presents this without a verdict.

• نہی (اصولِ فقہ میں منع)

  نہی لغت میں امر کی ضد ہے؛ اصولیوں کے نزدیک بلند مرتبے کے ساتھ کسی فعل سے باز رہنے کا مطالبہ ہے۔ جمہور کے نزدیک اس کی مخصوص صیغہ «لا تفعل» ہے جس سے اشعری اور ان کے پیروکاروں نے اختلاف کیا؛ دوام، تکرار اور فور کے دلالت میں اختلاف ہے؛ جمہور کے نزدیک مطلق نہی تحریم اور مجموعی طور پر فساد کا اقتضا کرتی ہے جس کی تفصیل حنفیہ و شافعیہ بمقابلہ مالکیہ و حنابلہ میں مختلف ہے؛ اور اس کا صیغہ کراہت، دعا، ارشاد اور تحقیر جیسے معنوں میں بھی آتا ہے۔

• نسخ (منسوخ اور ناسخ احکام)

  نسخ لغت میں نقل کرنے اور ختم کرنے دونوں معنوں میں آتا ہے۔ اصطلاح میں بعد میں آنے والی شرعی دلیل کا پہلے حکم کے خلاف حکم دینا، جو ہمارے علم کے اعتبار سے تبدیلی اور اللہ کے علم کے اعتبار سے حکم کی مدت کا بیان ہے۔ تخصیص سے یہ فرق ہے کہ نسخ ثابت شدہ حکم کو اٹھاتا ہے۔ نسخ کی تین قسمیں ہیں: حکم منسوخ اور تلاوت باقی، تلاوت منسوخ اور حکم باقی، اور دونوں منسوخ۔ جمہور عقلاً جائز اور شرعاً واقع مانتے ہیں۔ شرائط میں یہ ہے کہ منسوخ حکم شرعی ہو، ناسخ الگ اور بعد میں آئے، ناسخ قوی یا مثل ہو، اور توحید یا مؤبد خبروں میں نسخ نہ ہو۔ ہلکے حکم سے بھاری اور بھاری سے ہلکے کی طرف نسخ جائز ہے۔ قرآن کا نسخ خبرِ واحد سے ممنوع ہے، جبکہ متواتر سنت سے جمہور کے نزدیک جائز ہے۔ جس آیت کا حکم منسوخ مگر تلاوت باقی ہو اس سے نماز درست ہے، لیکن حائضہ اور جنبی کے لیے اس کی تلاوت حرام ہے۔ جس کی تلاوت منسوخ ہو اس سے نماز درست نہیں، مگر حائضہ اور جنبی کے لیے تلاوت حرام نہیں۔

• نصر الله للمؤمنين وشروطه

  Arjun holds that God's help for believers depends on their help for God: holding to the Shari'a and its limits, and on a single command, since division among leaders brings failure. He cites Badr, the Trench, Hunayn, the Ridda wars, the victories over Persia and Byzantium, 'Ayn Jalut and Hattin as cases where a united community won despite fewer numbers.

• دعوى أن النبي مؤلف القرآن عند المستشرقين

  Zaqzuq presents orientalist views on the source of the Qur'an. He reports that George Sale's English preface states flatly that the Prophet was the author, a claim that shaped European writing for a long time, and that Richard Bell argued the Prophet drew on the Bible. These are the author's report and rebuttal, not a ruling by the museum.

• تداخل (اسباب یا احکام کا ایک دوسرے میں داخل ہونا)

  Tadakhul is one thing entering another without any addition in size or measure. In the jurists' usage, several causes may be met by one ruling, or several rulings by one act. The schools differ on where it operates, causes or rulings: the Hanafis place it in causes for acts of worship and in rulings for penalties. It is discussed in purification, prayer, fasting, pilgrimage, expiation, waiting periods, injuries and blood-money, fixed penalties, the jizya and the arithmetic of inheritance.

• الشِّعْر

  Shi'r in language means knowledge; the word came to be used for measured and rhymed speech because of its worth. In law it is speech that is rhymed and metred, composed on purpose. The jurists agree it is permissible unless it contains something forbidden; some hold that knowing the pre-Islamic poetry is a communal duty for understanding the Qur'an and the sunna. It is recommended when it praises God and the Prophet or gives moral counsel, forbidden when it is obscene, satirises without right or is pure lies, and disliked when a man indulges in it so much that it distracts him from the remembrance of God. They differ on learning it, reciting it in the mosque, earning by it and accepting the testimony of a poet.

• 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.

• قرآن کے قصے

  شعراوی کے نزدیک قرآن کے قصے ایسے واقعات ہیں جو واقعی پیش آئے، اور انہیں نبی اور مومنین کو ثابت قدم رکھنے کے لیے بیان کیا گیا۔ ان میں کردار نام کے بغیر آتے ہیں، سوائے اس کے کہ معجزہ دوبارہ نہ ہونے والا ہو، اور ایک قصہ کئی آیات میں بکھرا ہوتا ہے جو ایک دوسرے کی تکمیل کرتی ہیں ۔

• قراءات

  Qira'at is the science of transmitting the recitation of the Qur'an through the transmitted readings; al-Suyuti counts it among the types of Qur'anic sciences in the Itqan.

• قرآنیت

  Quranism is a modern current that restricts religious authority to the Qur'an alone and questions the authority of hadith; academic study traces the debate over hadith authority since the nineteenth century.

• الرجفة

  Rida glosses rajfa as violent shaking and prefers the reading of earthquake. The Qur'an names the punishment of Madyan rajfa in al-A'raf and sayha (the cry) in Hud, and of Thamud both ways in the two suras; Rida says he treated how to reconcile them elsewhere in his tafsir.

• رسمِ قرآن

  شیخ عمر عبد الکافی کے دروس میں شیخ قرآن کے بعض الفاظ کے رسم کے فرق پر غور کرتے ہیں، جیسے سورۂ اسراء میں «المہتدی» اور سورۂ نمل میں «اتمدوننی» کی یاء کا حذف، اور اس فرق میں معنوی دلالتیں دیکھتے ہیں. وہ کہتے ہیں کہ قرآن کتابت میں اور حرکت میں بھی معجز ہے.

• العقل والعلم في الإسلام

  Mahmud Shaltut, the opening essay of the book, argues that Islam is a religion of reason and knowledge: the Qur'an urges reflection on the heavens and the earth, places people of knowledge third after God and the angels, and condemns blind imitation of inherited belief (pp. 11-13). He reads knowledge in the Qur'anic sense as anything that helps humans build the earth (p. 20), and records the early Muslims' literacy effort (pp. 18-21).

• رواية الحديث بالمعنى

• الصَّابِئة

  The Sabians are a people whose religion the jurists classed in different ways: whether they are People of the Book. Abu Hanifa and Ahmad in one report count them among the People of the Book, while Abu Yusuf, Muhammad, most Malikis and one Shafi'i view count them among the others because they worship the stars; the Shafi'is distinguish those who differ from the Christians on the root of their religion from those who agree. Al-Biruni, Ibn Taymiyya and Ibn al-Qayyim hold that they are two groups: the Harranians, star-worshippers who came to be called Sabians under al-Ma'mun, and a group of the People of the Book in Iraq who baptise. Their land, their blood money, the lawfulness of their food and marriages and the validity of their endowments differ between the schools.

• السَّماع

  In the lexicon sama' means perceiving by the sense of hearing, and it carries the senses of answering, understanding and accepting; the technical sense does not depart from them. The jurists treat hearing in several separate rulings: joining the congregation for one who hears the call to prayer, reading aloud in prayer, listening to the Friday sermon, the prostration of recitation, hearing a claim before a judge, testimony by hearing, listening to singing, the Qur'an, hadith and idle talk.

• الشَّبَه

  In language shabah is likeness. The usulis define it as an attribute whose fitness to the ruling is not understood when considered in itself, yet fitness is supposed in it because the lawgiver attended to it in some cases; it is one of the ways of identifying a cause, and analogy by it is analogy of resemblance. Related terms are the fitting attribute (munasib), concomitance and its converse, and circling (dawaran). Shabah stands between fitness and mere concomitance. Shafi'i holds it a proof; the Hanafis and some Shafi'is reject it. In law the Shafi'is and Hanbalis trace the lineage of a foundling by the resemblance judged by the physiognomist, while the Hanafis do not.

• شَرْعُ مَنْ قَبْلَنا

  The shar' in language is the clear road to water; in the technical sense it is the religion God established for His servants, and 'those before us' are the messengers before our Prophet. The revealed laws share one root in belief, and the usulis differ on whether the law of earlier prophets binds us: the Hanafis, Malikis and Hanbalis hold it binding on us when the Qur'an tells it without denial or endorsement, while the sounder Shafi'i view holds it not binding.

• الشَّرْط

  In language shart is the binding of a thing and its obligation, and also a sign, as in the signs of the Hour; in the technical sense it is what the absence of which entails absence, while its presence entails neither presence nor absence in itself. The usulis distinguish a condition that acts as a cause, one that has the force of a cause, a condition that is a name and not a ruling, and a condition that is a plain sign, as ihsan in fornication. A made condition is either conditional (ta'liq) or restricted (taqyid); a conditional one requires that the thing conditioned on be future and uncertain. A valid restricted condition concerns an attribute of the object, what the contract requires, what suits it, what a text permits, or what custom has settled; a defective or void condition either voids the contract or leaves it valid, according to the school.

• الشُّذوذ

  In language shudhudh is separation from others, and a shadh is one who stands apart or leaves the group. In the usage of the Hanafis and Malikis a shadh view is one opposed to the prominent, preferred or sound view; in the usage of the hadith scholars a shadh report has a single chain in which a reliable or unreliable narrator stands alone. Acting on a shadh view differs for the mujtahid, the follower and the layman: the mujtahid weighs the evidence, while the follower acts only on the prominent or preferred view of his school. Al-Shatibi holds that a follower may give a fatwa only on the prominent view, while al-Subki holds that a qualified judge may rule by a view he finds stronger on good evidence.

• تخصیص (عام کی تخصیص)

  For most usulis, takhsis is confining a general term to some of what it covers by a proof that shows this; for the Hanafis, it is confining it to some of its individuals by an independent proof that accompanies it. It is possible by reason and occurs by induction, and most usulis hold that the general term remains a proof after specification. It differs from abrogation, which lifts a ruling, and from qayd, which narrows an absolute term.

• سنن الله في الأمم

  Rida holds that every nation keeps a remnant of the righteous who stand as God's proof; when they become few, corruption prevails and God's requital draws near. He argues that the root of religion brings the good of this world before the next, and that the chastisements in the Qur'an fall because of shirk and of sins that corrupt social order.

• السُّنَّة

  In language sunna means a way, custom or conduct, praiseworthy or blameworthy, and then came to mean the upright praiseworthy way. For the jurists it names what is requested without binding obligation, set against the obligatory, the compulsory, the forbidden, the disliked and the permitted; the Hanafis distinguish the sunna of guidance (emphasised) from the supplementary sunnas. For the usulis it is what came from the Prophet in speech, act or tacit approval, and by chain of transmission it is divided into mass-transmitted, widely transmitted and single-report.

• سورہ

  The sura in Qur'anic-sciences usage is the named division of the Qur'an comprising a number of ayat; the masahif count a hundred and fourteen suras.

• السُّورة

  In language surah means rank or height; the technical sense is a distinct portion of the Qur'an with a beginning and an end, not fewer than three verses, and with its own name. Most jurists recommend reciting surahs in the order of the codex; they dislike reversing their order. The Fatiha is a pillar of each unit of prayer for the majority and an obligation for the Hanafis, who require only what is easy of the Qur'an. Most jurists allow joining two surahs in one unit, and repeating a surah. In the funeral prayer the Hanafis and Malikis recite nothing, while the Shafi'is and Hanbalis require the Fatiha.

• تعوذ

  Ta'awwudh is seeking refuge with God from Satan before and during recitation; the Kuwaiti Fiqh Encyclopedia examines the formulas of refuge, the best of them, and the rulings on pausing and repeating it.

• تعبدی (وہ احکام جن کی علت معلوم نہ ہو: محض بندگی کے احکام)

  Ta'abbudi is what the law commands without a reason the servant can grasp, so that obedience alone is the point. Most scholars hold that God's rulings have reasons in the interest of people, and a ruling is called ta'abbudi only when the reason cannot be found. Its marks: it is not reasoned from by analogy, the basis of worship is the command while the basis of custom is the purpose; some hold ta'abbudi more excellent for its pure submission.

• تعلیل (احکام کی علت بیان کرنا)

  تعلیل اصطلاح میں کسی مؤثر کے ثبوت کو اثر کے ثبوت کے لیے ثابت کرنا، یا کسی چیز کی علت ظاہر کرنا ہے، یعنی وہ محرک یا مصلحت جس کی بنا پر حکم مشروع ہوا۔ عبادات کے احکام میں اصل عدم تعلیل ہے کیونکہ وہ تعبد پر مبنی ہیں، اور معاملات، عادات اور جنایات میں اصل تعلیل ہے کیونکہ وہ بندوں کی مصلحتوں پر مبنی ہیں۔ تعلیل کا فائدہ یہ ہے کہ احکام واضح ہوں اور ان کی پابندی آسان ہو، اور وہ زیادہ قابل قبول اور مطمئن کن ہوں۔ نصوص کی تعلیل میں اصولیین کی چار آرا ہیں: اصل عدم تعلیل ہے، یا ہر مناسب وصف سے تعلیل ہو سکتی ہے، یا وصف سے تعلیل ہو مگر دلیل سے مناسب وصف متعین کیا جائے، یا نصوص تعبدی ہیں۔ مسالکِ علت میں صریح نص، اجماع، ایماء و تنبیہ، سبر و تقسیم، مناسبت و شبہ و طرد، اور تنقیح و تحقیق مناط اور دوران شامل ہیں۔ معلل حدیث وہ ہے جس میں ایسی علت معلوم ہو جو اس کی صحت پر اثر انداز ہو، حالانکہ ظاہری طور پر وہ سالم معلوم ہوتی ہو؛ یہ ضعیف حدیث کی ایک قسم ہے۔

• تعشیر (مصحف میں دس آیات کی نشانی)

  تعشیر لغت میں مال کا دسواں حصہ لینے کو کہتے ہیں، اور اصطلاح میں مصحف میں دس آیات کے اختتام پر دائرہ یا نشان لگانے کو۔ بعض تواریخ کے مطابق یہ کام مامون یا حجاج نے کرایا، اور قتادہ کے بیان کے مطابق پہلے نقطے لگائے گئے پھر پانچ کی علامت اور پھر دس کی۔ ابن مسعود نے اسے ناپسند کیا اور مٹانے کا حکم دیا، جبکہ حنفیہ نے قاریوں بالخصوص غیر عرب کی سہولت کی بنا پر اسے جائز اور اچھی بدعت کہا، اور مالکیہ کے نزدیک سرخ یا دوسرے رنگ سے نشان مکروہ ہے اور سیاہی سے جائز ہے۔

• قرآن میں تدبر

  شیخ عمر عبدالکافی کی تدبر کے ساتھ قرآن پڑھنے کی دعوت، جس میں مختصر سورتوں کے معانی، امتوں کے قصص، گواہ زمین، اور مصحف ختم کرنے اور دوبارہ شروع کرنے پر ان کی گفتگو شامل ہے۔

• تعدیل (گواہ کی عدالت کی تصدیق، حصص کی برابری، نماز میں ارکان کا اعتدال)

  Ta'dil is equalising or setting straight; in law it is certifying a witness or narrator as upright. A judge must seek the probity of the witnesses if he does not know it, according to the Shafiis, Hanbalis, Malikis, Abu Yusuf and Muhammad; Abu Hanifa accepts the apparently upright, except in penalties and retaliation. Settling the postures in prayer is obligatory: a pillar for the majority and a duty short of obligation for the Hanafis. Division by value divides a common thing by worth rather than by parts; the majority also allow a change of value in the fixed penalty for hunting in pilgrimage.

• تدلیس (عیب چھپانا)

  Tadlis is hiding a defect in goods from the buyer. Among the hadith scholars it has two kinds, concealing the chain of narration and concealing the name of a teacher. Tadlis is forbidden by text, and gives a right of option in every exchange, by the majority of jurists, provided the deceived party did not know of the defect before the contract. The deceiver is disciplined by discretionary penalty. In marriage the majority hold that a right of annulment arises, unlike the Hanafis.

• تدمیہ (مقتول کا مرتے وقت کسی کا نام لینا)

  Tadmiya is the words of a slain man before he dies: my blood is on so-and-so, or so-and-so killed me. It is a term of the Malikis. They count it as the sign (lawth) that establishes qasama when there is a wound or a mark of a blow, called the red tadmiya; a white tadmiya without a wound is, in the accepted view, not accepted without proof.

• تفسیر

  شیخ عمر عبدالکافی کے درس میں تفسیر جزء عم کا مطالعہ ہے جو سورۃ النبأ سے شروع ہوکر سورۃ النازعات تک جاتا ہے؛ اس میں آیات کو ایک دوسرے سے جوڑا جاتا ہے، الفاظ کے معنی کی طرف لوٹا جاتا ہے، اور قیامت کے مناظر کو ایک سورت کے بجائے مل کر پڑھا جاتا ہے۔

• تجوید

  Tajwid is the science of articulating the letters from their points of articulation and performing the recitation properly; al-Shatibi composed his poem 'Hirz al-Amani' — the Shatibiyya — as its comprehensive matn.

• تخلیہ (قبضے کے لیے چیز کو خالی کر کے حوالے کرنا)

  Takhliya is enabling a person to deal with a thing without any obstacle. It is a form of delivery whose effect is taking possession (qabd). For real property it is possession by agreement; for movables the schools differ; and with possession, liability passes from the giver to the taker.

• ترضی (کسی کے لیے رضائے الٰہی کی دعا)

  Tarada is asking for pleasure, that is, the formula of God's pleasure upon someone. Its ruling depends on who is named: it is recommended for those whose prophethood is disputed, agreed to be recommended for the Companions, and allowed for other early scholars and the righteous. The writer should keep writing it, and a listener should also invoke it when the Companions are named.

• تراخی (کام میں تاخیر)

  Tarakhi is performing an act later than its first possible time, up to the point where it may be lost; its opposite is fawr, prompt performance. Usulis differ over a bare command: whether it requires prompt performance, delay, or neither. Jurists apply delay in the return of usurped goods, in gifts, in pre-emption, in bequests, in marriage and in defect options.

• ترجمہ (زبان کا ترجمہ اور دوسری زبان میں عبادت و عقد)

  Tarjama is conveying speech in another tongue. It differs from tafsir in that it keeps to the amount of the speech, without addition. A translation is not called the Qur'an, and reciting the Qur'an in another tongue is allowed outside prayer by a group of jurists, with dispute inside prayer. Marriage and divorce in another tongue are valid for most jurists, and a judge may use a translator, who must be two just men according to the Shafi'is and Hanbalis.

• ترجیح

  ترجیح دو متعارض دلیلوں میں سے قوی کو اختیار کرنا ہے۔ جب جمع ممکن نہ ہو تو راجح دلیل پر عمل کیا جاتا ہے۔

• ترک (کسی کام کو چھوڑنا اور اس کے احکام)

  Tark is restraining oneself from an act. For most usulis it is an act, so obligation applies to it; Abu Hashim holds it is not an act. Abstaining from what is forbidden is obligatory, and failing a duty is disciplined by discretionary penalty. Once a fixed penalty is established before the judge it cannot be waived, while a right of a person may be waived. The schools differ on liability for abstaining from protecting property or life.

• ترتیب (اعمال کی ترتیب)

  Tartib is the arrangement of many things under one name, with some parts before others. In wudu it is obligatory for the Shafi'is and Hanbalis and a sunna for the Hanafis and Malikis. In making up missed prayers it is obligatory for the Hanafis, Malikis and Hanbalis and recommended for the Shafi'is. It also arises in the rows of prayer, funerals, pilgrimage, debts and expiations.

• ترتییل

  Tartil is the measured, distinct articulation of the recitation; the Kuwaiti Fiqh Encyclopedia treats tartil and tarsil among the rules of tilawa.

• تسامع (شہرت یا سنی سنائی بات پر گواہی)

  Tasamu is knowledge gained by repeated report or wide repute. Testimony by repute is allowed by agreement in six matters: freeing, descent, death, marriage, patronage and endowment. Each school adds to this list: the Hanafis the dower, consummation and the appointment of a judge; the Malikis many more; the Shafi'is ownership; the Hanbalis absolute ownership, birth, divorce, khul, the endowment and its purpose. The Hanafis require the report to come from people who could not agree on a lie.

• تشہد (نماز کی قعدہ میں پڑھی جانے والی دعا)

  The tashahhud is the set of words said in the sitting of prayer, named for its two testimonies. In the sitting not followed by the salam (the first), it is obligatory for the Hanafis on the sound view, for the Malikis in one view and for the Hanbali school, and a sunna for the Malikis in their school view, the Shafiis and one Hanbali narration. The last sitting is obligatory for the Hanafis, a sunna for the Malikis in their school view, and a pillar for the Shafiis and Hanbalis. The best wording is the version taught to Ibn Masud for the Hanafis and Hanbalis, Umar's for the Malikis, and Ibn Abbas's for the Shafiis. Saying it quietly is the sunna. Omitting it in the first sitting by forgetfulness requires the forgetfulness prostration; deliberate omission is disputed.

• تصحیح (درستگی: حدیث، عقد، عبادت اور وراثت کے حصص)

  Tashih means removing an error. For the hadith scholars it is ruling a hadith sound once its conditions are met; for the experts in inheritance it removes fractions between shares and heads; for the jurists it is removing what spoils a worship or a contract. Correcting a defect is a duty once known. On hadith the conditions are disputed, and a scholar's practice in line with a hadith is not a ruling that it is sound. A defective contract is not made valid by removing its defect, according to the non-Hanafi jurists; the Hanafis hold that a weak defect may be removed while a void one may not. A worship spoiled in the course of it can be corrected by removing the fault quickly, as when a worshipper's judgement of the qibla changes or a garment slips or an impurity falls on him. Inheritance shares are corrected by multiplication according to the agreement, overlap and separateness of the numbers of heads.

• تسعیر (حاکم کا بازار میں قیمت مقرر کرنا)

  Tasir is the ruler's or his deputy's fixing of a price for people, and compelling them to trade at it. The four schools take its basic rule to be prohibition; it is allowed on conditions: when sellers overcharge grossly, when people need the goods, when goods are hoarded, or when traders collude. The schools differ on what it covers, on the importer and the hoarder, and a sale against a fixed price is valid for most with discipline.

• تزکیہ (گواہوں کی عدالت کی تصدیق)

  Tazkiya in judging is attesting that witnesses are just. It is done secretly and openly. The schools differ on whether it is required: the Hanafis judge by apparent uprightness unless the opponent impugns it, and exempt the fixed penalties and retaliation; others require it in every matter, with disputes over the number and the qualities of the attestors. Impugning and attesting, their conflict and the statement of cause, and the uprightness of a narrator of hadith are treated under this entry.

• تزویر (جھوٹ گھڑنا، جعل سازی اور جھوٹی گواہی)

  Tazwir is making a thing look other than it is, decorating it so that the hearer takes falsehood for truth. It is forbidden in testimony, in acts, in coin, weights and measures, and in documents. Exceptions are lying in war, soothing one's wife, and reconciling people. In false testimony the schools differ on whether a ruling takes effect outwardly and inwardly, and on whether retaliation or blood-money is owed by the false witnesses.

• الشَّهادة

  In legal usage, testimony is a statement by one person of another's right against a third party, in the session of the judge, made with the word 'I testify'. It is a legal proof that obliges the judge to rule accordingly. Giving and bearing testimony is a communal duty, becoming individual where the right is at risk; its basis is the Qur'an, the sunna and consensus. Its conditions are of bearing and of giving. The witness must be sane, of age, free, Muslim, sighted, able to speak, upright and attentive, with the schools differing on some of these; a non-Muslim is not accepted except for a bequest on a journey according to one view, and a child only in wounds and killing according to some.

• أم الكتاب

  Umm al-kitab means the basis of a thing. The Qur'an uses it for the firm verses to which one returns in doubt, and for the Preserved Tablet which holds God's knowledge; the hadith uses it for the opening surah.

• أصول التربية الثمانية في القرآن والسنة

  Al-Bari draws eight principles of education from the Qur'an and the Sunna: freedom of the servant from intermediaries before God, general equality, the call to knowledge, that creed does not oppose reason, that religion was legislated for human good, freedom of inquiry, shura and counsel, and that deeds are the basis of happiness. His aim is a person who knows his Lord, acts on his knowledge and benefits his community (pp. 8-9). This is the author's own framing.

• الصِّحَّة

  In the principles of law validity is one of the kinds of legal rulings: the act's agreement with the law. For the majority it covers acts of worship and contracts; for the Hanafis, in worship, it means that the duty to repeat is cleared, and in contracts that its effect follows. Ijza' is agreement with the lawgiver's command by having all its conditions; the Hanafis take voidness in contract to be an act that is unlawful in its root or its attribute. Health of the body is a condition for some duties, such as leading prayer, jihad and the pilgrimage, but not for stoning or retaliation. The hadith scholars set five conditions for a sound hadith.

• وضع الحديث

• وجل القلوب عند ذكر الله

  Rida glosses wajal in the Anfal verse as a felt apprehension of the heart, which may come from fear of an unknown end or from awe and majesty. He argues that whoever restricts the remembrance to threat misses this, and sees no contradiction with the Ra'd verse that hearts find rest in remembrance of God, since promise, threat and God's attributes all bring the heart to rest.

گروہ

• آل الألوسي (بغداد)

  The al-Alusi family of Baghdad took its name from Alus, a place on the west bank of the Euphrates between Abu Kamal and Ramadi. According to family tradition its ancestors, who traced their descent to al-Hasan and al-Husayn, fled there from the Mongol conqueror Hulagu, and the family returned to Baghdad only in the 11th/17th century. Its most famous member is Mahmud Shukri al-Alusi (1857–1924), author of Bulugh al-arab.

عبارت

• سورة الفاتحة

  Sura 1 of the Qur'an, Al-Fatiha, has 7 verses.

• سورة يونس

  Sura 10 of the Qur'an, Yunus, has 109 verses.

• سورة العاديات

  Sura 100 of the Qur'an, Al-Adiyat, has 11 verses.

• سورة القارعة

  Sura 101 of the Qur'an, Al-Qari'a, has 11 verses.

• سورة التكاثر

  Sura 102 of the Qur'an, At-Takathur, has 8 verses.

• سورة العصر

  Sura 103 of the Qur'an, Al-Asr, has 3 verses.

• سورة الهمزة

  Sura 104 of the Qur'an, Al-Humaza, has 9 verses.

• سورة الفيل

  Sura 105 of the Qur'an, Al-Fil, has 5 verses.

• سورة قريش

  Sura 106 of the Qur'an, Quraysh, has 4 verses.

• سورة الماعون

  Sura 107 of the Qur'an, Al-Ma'un, has 7 verses.

• سورة الكوثر

  Sura 108 of the Qur'an, Al-Kawthar, has 3 verses.

• سورة الكافرون

  Sura 109 of the Qur'an, Al-Kafirun, has 6 verses.

• سورة هود

  Sura 11 of the Qur'an, Hud, has 123 verses.

• سورة النصر

  Sura 110 of the Qur'an, An-Nasr, has 3 verses.

• سورة المسد

  Sura 111 of the Qur'an, Al-Masad, has 5 verses.

• سورة الإخلاص

  Sura 112 of the Qur'an, Al-Ikhlas, has 4 verses.

• سورة الفلق

  Sura 113 of the Qur'an, Al-Falaq, has 5 verses.

• سورة الناس

  Sura 114 of the Qur'an, An-Nas, has 6 verses.

• سورة يوسف

  Sura 12 of the Qur'an, Yusuf, has 111 verses.

• سورة الرعد

  Sura 13 of the Qur'an, Ar-Ra'd, has 43 verses.

• سورة إبراهيم

  Sura 14 of the Qur'an, Ibrahim, has 52 verses.

• سورة الحجر

  Sura 15 of the Qur'an, Al-Hijr, has 99 verses.

• سورة النحل

  Sura 16 of the Qur'an, An-Nahl, has 128 verses.

• سورة الإسراء

  Sura 17 of the Qur'an, Al-Isra, has 111 verses.

• سورة الكهف

  Sura 18 of the Qur'an, Al-Kahf, has 110 verses.

• سورة مريم

  Sura 19 of the Qur'an, Maryam, has 98 verses.

• سورة البقرة

  Sura 2 of the Qur'an, Al-Baqara, has 286 verses.

• سورة طه

  Sura 20 of the Qur'an, Ta-Ha, has 135 verses.

• سورة الأنبياء

  Sura 21 of the Qur'an, Al-Anbiya, has 112 verses.

• سورة الحج

  Sura 22 of the Qur'an, Al-Hajj, has 78 verses.

• سورة المؤمنون

  Sura 23 of the Qur'an, Al-Mu'minun, has 118 verses.

• سورة النور

  Sura 24 of the Qur'an, An-Nur, has 64 verses.

• سورة الفرقان

  Sura 25 of the Qur'an, Al-Furqan, has 77 verses.

• سورة الشعراء

  Sura 26 of the Qur'an, Ash-Shu'ara, has 227 verses.

• سورة النمل

  Sura 27 of the Qur'an, An-Naml, has 93 verses.

• سورة القصص

  Sura 28 of the Qur'an, Al-Qasas, has 88 verses.

• سورة العنكبوت

  Sura 29 of the Qur'an, Al-Ankabut, has 69 verses.

• سورة آل عمران

  Sura 3 of the Qur'an, Al Imran, has 200 verses.

• سورة الروم

  Sura 30 of the Qur'an, Ar-Rum, has 60 verses.

• سورة لقمان

  Sura 31 of the Qur'an, Luqman, has 34 verses.

• سورة السجدة

  Sura 32 of the Qur'an, As-Sajda, has 30 verses.

• سورة الأحزاب

  Sura 33 of the Qur'an, Al-Ahzab, has 73 verses.

• سورة سبأ

  Sura 34 of the Qur'an, Saba, has 54 verses.

• سورة فاطر

  Sura 35 of the Qur'an, Fatir, has 45 verses.

• سورة يس

  Sura 36 of the Qur'an, Ya-Sin, has 83 verses.

• سورة الصافات

  Sura 37 of the Qur'an, As-Saffat, has 182 verses.

• سورة ص

  Sura 38 of the Qur'an, Sad, has 88 verses.

• سورة الزمر

  Sura 39 of the Qur'an, Az-Zumar, has 75 verses.

• سورة النساء

  Sura 4 of the Qur'an, An-Nisa, has 176 verses.

• سورة غافر

  Sura 40 of the Qur'an, Ghafir, has 85 verses.

• سورة فصلت

  Sura 41 of the Qur'an, Fussilat, has 54 verses.

• سورة الشورى

  Sura 42 of the Qur'an, Ash-Shura, has 53 verses.

• سورة الزخرف

  Sura 43 of the Qur'an, Az-Zukhruf, has 89 verses.

• سورة الدخان

  Sura 44 of the Qur'an, Ad-Dukhan, has 59 verses.

• سورة الجاثية

  Sura 45 of the Qur'an, Al-Jathiya, has 37 verses.

• سورة الأحقاف

  Sura 46 of the Qur'an, Al-Ahqaf, has 35 verses.

• سورة محمد

  Sura 47 of the Qur'an, Muhammad, has 38 verses.

• سورة الفتح

  Sura 48 of the Qur'an, Al-Fath, has 29 verses.

• سورة الحجرات

  Sura 49 of the Qur'an, Al-Hujurat, has 18 verses.

• سورة المائدة

  Sura 5 of the Qur'an, Al-Ma'ida, has 120 verses.

• سورة ق

  Sura 50 of the Qur'an, Qaf, has 45 verses.

• سورة الذاريات

  Sura 51 of the Qur'an, Adh-Dhariyat, has 60 verses.

• سورة الطور

  Sura 52 of the Qur'an, At-Tur, has 49 verses.

• سورة النجم

  Sura 53 of the Qur'an, An-Najm, has 62 verses.

• سورة القمر

  Sura 54 of the Qur'an, Al-Qamar, has 55 verses.

• سورة الرحمن

  Sura 55 of the Qur'an, Ar-Rahman, has 78 verses.

• سورة الواقعة

  Sura 56 of the Qur'an, Al-Waqi'a, has 96 verses.

• سورة الحديد

  Sura 57 of the Qur'an, Al-Hadid, has 29 verses.

• سورة المجادلة

  Sura 58 of the Qur'an, Al-Mujadila, has 22 verses.

• سورة الحشر

  Sura 59 of the Qur'an, Al-Hashr, has 24 verses.

• سورة الأنعام

  Sura 6 of the Qur'an, Al-An'am, has 165 verses.

• سورة الممتحنة

  Sura 60 of the Qur'an, Al-Mumtahana, has 13 verses.

• سورة الصف

  Sura 61 of the Qur'an, As-Saff, has 14 verses.

• سورة الجمعة

  Sura 62 of the Qur'an, Al-Jumu'a, has 11 verses.

• سورة المنافقون

  Sura 63 of the Qur'an, Al-Munafiqun, has 11 verses.

• سورة التغابن

  Sura 64 of the Qur'an, At-Taghabun, has 18 verses.

• سورة الطلاق

  Sura 65 of the Qur'an, At-Talaq, has 12 verses.

• سورة التحريم

  Sura 66 of the Qur'an, At-Tahrim, has 12 verses.

• سورة الملك

  Sura 67 of the Qur'an, Al-Mulk, has 30 verses.

• سورة القلم

  Sura 68 of the Qur'an, Al-Qalam, has 52 verses.

• سورة الحاقة

  Sura 69 of the Qur'an, Al-Haqqa, has 52 verses.

• سورة الأعراف

  Sura 7 of the Qur'an, Al-A'raf, has 206 verses.

• سورة المعارج

  Sura 70 of the Qur'an, Al-Ma'arij, has 44 verses.

• سورة نوح

  Sura 71 of the Qur'an, Nuh, has 28 verses.

• سورة الجن

  Sura 72 of the Qur'an, Al-Jinn, has 28 verses.

• سورة المزمل

  Sura 73 of the Qur'an, Al-Muzzammil, has 20 verses.

• سورة المدثر

  Sura 74 of the Qur'an, Al-Muddaththir, has 56 verses.

• سورة القيامة

  Sura 75 of the Qur'an, Al-Qiyama, has 40 verses.

• سورة الإنسان

  Sura 76 of the Qur'an, Al-Insan, has 31 verses.

• سورة المرسلات

  Sura 77 of the Qur'an, Al-Mursalat, has 50 verses.

• سورة النبأ

  Sura 78 of the Qur'an, An-Naba, has 40 verses.

• سورة النازعات

  Sura 79 of the Qur'an, An-Nazi'at, has 46 verses.

• سورة الأنفال

  Sura 8 of the Qur'an, Al-Anfal, has 75 verses.

• سورة عبس

  Sura 80 of the Qur'an, Abasa, has 42 verses.

• سورة التكوير

  Sura 81 of the Qur'an, At-Takwir, has 29 verses.

• سورة الانفطار

  Sura 82 of the Qur'an, Al-Infitar, has 19 verses.

• سورة المطففين

  Sura 83 of the Qur'an, Al-Mutaffifin, has 36 verses.

• سورة الانشقاق

  Sura 84 of the Qur'an, Al-Inshiqaq, has 25 verses.

• سورة البروج

  Sura 85 of the Qur'an, Al-Buruj, has 22 verses.

• سورة الطارق

  Sura 86 of the Qur'an, At-Tariq, has 17 verses.

• سورة الأعلى

  Sura 87 of the Qur'an, Al-A'la, has 19 verses.

• سورة الغاشية

  Sura 88 of the Qur'an, Al-Ghashiya, has 26 verses.

• سورة الفجر

  Sura 89 of the Qur'an, Al-Fajr, has 30 verses.

• سورة التوبة

  Sura 9 of the Qur'an, At-Tawba, has 129 verses.

• سورة البلد

  Sura 90 of the Qur'an, Al-Balad, has 20 verses.

• سورة الشمس

  Sura 91 of the Qur'an, Ash-Shams, has 15 verses.

• سورة الليل

  Sura 92 of the Qur'an, Al-Layl, has 21 verses.

• سورة الضحى

  Sura 93 of the Qur'an, Ad-Duha, has 11 verses.

• سورة الشرح

  Sura 94 of the Qur'an, Ash-Sharh, has 8 verses.

• سورة التين

  Sura 95 of the Qur'an, At-Tin, has 8 verses.

• سورة العلق

  Sura 96 of the Qur'an, Al-Alaq, has 19 verses.

• سورة القدر

  Sura 97 of the Qur'an, Al-Qadr, has 5 verses.

• سورة البينة

  Sura 98 of the Qur'an, Al-Bayyina, has 8 verses.

• سورة الزلزلة

  Sura 99 of the Qur'an, Az-Zalzala, has 8 verses.

عمل

• الحلقة العلمية في المسجد

  Teacher and students sitting in the mosque courtyard to recite the Qur'an and explain hadith and jurisprudence; the great mosques were the first schools of Islam, and in Mecca and Medina the circles began with the Companions and ran into the season of the Hajj.

• سجدہ تلاوت

  Sujud al-tilawa is a prostration made when reciting one of the Qur'an's prostration verses; the Kuwaiti Fiqh Encyclopedia devotes a section to its rulings and its repetition in a single sitting.

سوال

• كيف بدأ الوحي؟

  It began with true dreams for six months, then with the angel's coming to the cave of Hira in Ramadan, bringing the opening verses of Surat al-Alaq when the Prophet was forty years old; then a short pause, then the descent of the opening verses of al-Muddaththir, with the command to arise and warn, as presented in al-Raheeq al-Makhtum.

• ما الملائكة؟

  The angels are servants of God made of light who carry out His commands. They include Jibril, charged with revelation; Mika'il, charged with provision; Israfil, charged with the trumpet; the Angel of Death; and the guardians of the Fire and of Paradise.

• ما الجن؟

  The jinn are a hidden world of God's rational creatures who bear religious obligation. They mingle with humans, and some believe while others disbelieve. Surat al-Jinn reports their acceptance of Islam.

• ما البرزخ؟

  The barzakh is the barrier between this world and the Hereafter: life in the grave after death, in which the dead person is questioned about his Lord, his Prophet and his religion, according to Ahl al-Sunna.

• ما الفتوى؟

  A fatwa is a statement of the sharia ruling on a particular case, issued by a qualified mufti. Unlike a judicial ruling, it does not bind by itself; it binds those who choose to follow it.

• ما الغيبة؟

  Backbiting (ghiba) is speaking of your brother in his absence in a way he would dislike. Scholars count it among the major sins, and the Qur'an likened it to eating the flesh of the dead.

• ما الحجاب؟

  Hijab is a Muslim woman's covering of her adornment from those who are not her mahram (unmarriageable kin). According to the majority of scholars it is one of the obligations of dress, and its forms vary across cultures.

• ما الإجماع؟

  Ijma is the agreement of the community's qualified scholars on a legal ruling. It is the third source of jurisprudence according to the majority of jurists, and its proof is prophetic reports about the community being preserved from error.

• ما الاجتهاد؟

  Ijtihad is the exertion of effort to derive a ruling from the sources. The restricted form belongs to the jurist-mufti who issues fatwas; the unrestricted form belongs to one who reaches the rank of competence for legal derivation.

• ما الإخلاص؟

  Ikhlas is purifying one's intention for God alone, without showing off. It is a condition for the acceptance of deeds and their foundation. Surat al-Ikhlas is said to equal a third of the Qur'an in merit.

• ما جهنم؟

  Jahannam is the fire of the Hereafter and God's punishment for disbelievers and wrongdoers. The Qur'an describes it with its levels, chains and boiling water, and with punishment that is eternal, or limited for the people of grave sins.

• ما الجنة؟

  Jannah is the everlasting abode of bliss for believers. The Qur'an describes its rivers, its palaces and a bliss no eye has seen, and its highest level is al-Firdaws.

• ما الجهاد؟

  Jihad is the exertion of effort in seeking God's pleasure. The books of jurisprudence give it graded meanings, from the struggle against the self to the struggle by hand and fighting in the way of God.

• ما النكاح؟

  Nikah is the valid legal contract of marriage in Islam. According to the majority of schools, its pillars are offer, acceptance, the guardian (wali) and the witnesses.

• ما الرياء؟

  Riya is seeking reputation and standing through worship. Scholars regard it as a hidden form of shirk, a blight that nullifies good deeds.

• ما الصبر؟

  Sabr is restraining the self from distress and the tongue from complaint; according to the majority it is half of faith, and its fruit is reward without reckoning.

• ما السند والإسناد؟

  A sanad is the chain of narrators of a hadith back to the Prophet. With it Muslims built the science of verifying transmitted reports, which is unique in the history of human transmission.

• ما التفسير؟

  Tafsir is the disclosure of the meanings of the Quran, its occasions of revelation and its rulings. Its written heritage runs from al-Tabari, al-Zamakhshari, al-Razi and Ibn Kathir to the modern age.

• ما الطلاق؟

  Talaq is the dissolution of the marriage contract by a specific formula. In a hadith it is the most disliked of lawful things to God, and according to the jurists it carries rules on the waiting period, return and khul'.

• ما التوكل؟

  Tawakkul is the heart's reliance on God together with taking the means. Its way is 'tie it and then rely', so it is worship and not the abandonment of effort.

• ما الأندلس؟

  Al-Andalus is the Iberian Peninsula under Islamic rule, 711-1492; centuries of civilization in Cordoba, Granada and Toledo that ended with the fall of Granada.

• ما العصر الذهبي للإسلام؟

  The Golden Age: centuries of scientific flourishing, from Abbasid Baghdad to al-Andalus and Fatimid Egypt; in it the heritage was translated and scholars produced work in medicine, astronomy and mathematics.

• ما الغزو المغولي؟

  The Mongol invasion: the campaigns of Genghis Khan and his descendants against the Muslim world, 1219-1260; Baghdad was destroyed in 1258, and the Muslims halted the invasion at Ayn Jalut in 1260.

• ما الدولة العثمانية؟

  The Ottoman Empire was a Turkish Islamic sultanate that lasted six centuries, 1299–1922; it peaked with the conquest of Constantinople in 1453 and the reign of Suleiman the Lawgiver.

• ما الحروب الصليبية؟

  The Crusades were Latin military campaigns against Syria and Jerusalem. They began with the fall of Antioch in 1097–1098 and of Jerusalem in 1099, and ended with the expulsion of the Crusaders from the East (Hasan Ibrahim Hasan, pp. 238, 243).

• من كان هارون الرشيد؟

  Harun al-Rashid (763–809) was the fifth Abbasid caliph; the state reached the height of its power in his time, and its renown is linked to the stories of One Thousand and One Nights.

اسکریننگ روم

• الإسلام: القصة غير المروية

  2012 عیسوی · 1433 ھ†Islam: The Untold Story.

• القرآن عن ظهر قلب

  2011 عیسوی · 1432 ھ†Greg Barker's HBO documentary following three children from Senegal, Tajikistan and the Maldives through Cairo's international Qur'an-memorisation contest.

کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔

متنازع موضوعات

• Sexuality and gender diversity
• Converts and those who leave
• Images and figural art
• Takfir and its critics
• Dissent, heresy and freethought
• Conquest and its debates
• Violent extremism and the Muslim response
• Islam and atheism or secular thought