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إدخال الأصنام إلى مكة
تقریباً 450 قبل مسیحʿAmr ibn Luḥayy’s import of idols to the Hijaz and setting Hubal inside the Ka‘ba — the first idolatry in Mecca.نذر عبد المطلب وقرعة الذبيح
تقریباً 550 عیسویHis vow to sacrifice a son; the lot fell on ʿAbdullāh, and by an auguress’s counsel camels were raised to one hundred and slaughtered in his stead — fixing the Arab bloodwit at a hundred camels.قصة ذات أنواط
جنوری 630 عیسوی · شوال 8 ھOn the march to Hunayn the army passed the sacred tree Dhat Anwat, where pagans hung their weapons and held rites; some of the newly converted soldiers asked the Prophet to 'appoint for us a Dhat Anwat as they have one', and he rebuked the request, likening it to the Israelites' demand that Moses make them a god.
شخصیت
زيد بن عمرو
تقریباً 560 عیسویA Meccan seeker who rejected the idols of his people and sought 'the religion of Abraham' years before the Prophet's mission — the tradition's example of the hanif, the indigenous monotheist.عمرو بن لحيٍ
Khuza‘a’s chief who brought idols to the Hijaz, set Hubal inside the Ka‘ba and instituted the consecrated-livestock customs.
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.فکری یلغار (الغزو الفکری)
شیخ عمر عبدالکافی کے نزدیک امت کی الجھی ہوئی سمجھ کا ایک حصہ منظم فکری و ثقافتی یلغار سے آتا ہے، اور ان کی رائے میں مغرب اور استعمار دولت اور ذہن نچوڑتے ہیں ۔اسلامی انتظامیہ
اسلامی انتظامیہ جیسا کہ طارق السویدان پیش کرتے ہیں: علمِ انتظام کو توحید کے فلسفے اور اتباعِ رسول کے اصول پر ازسرنو لکھنے کا منصوبہ، بجائے مغربی تقسیمات کو آیات سے رنگنے کے؛ وہ اسے لکھ رہے ہیں، ابھی unpublished ہے، اور محمد الأشقر کی کتاب میں رسول کے کرداروں کی تقسیم سے استفادہ کرتے ہیں۔ذرائع ابلاغ اور ان کے ذمہ داروں کی ذمہ داری
شیخ عمر عبدالکافی کا موقف ان پروگراموں اور چینلوں پر جو توہم پرستی، نجومی پیش گوئی اور مسخرہ پن پیش کرتے ہیں، ان کے بنانے، پیش کرنے اور سرپرستی کرنے والوں کی اللہ اور لوگوں کے سامنے ذمہ داری، اور ان کے نہ دیکھنے کی ان کی رائے۔الأنواء
Al-Anwāʾ: attributing rain to star-settings — the Prophet counted it ingratitude to God.أسماء الأيام والشهور في الجاهلية
The Arabs' Jahiliyya week — Awwal, Ahwan, Jubar, Dubar, Mu'nis, 'Aruba, Shiyar — and their months: Natiq for Muharram, Thaqil for Safar, then Taliq, Najir, Aslakh, Amih, Ahlak, Kasa', Zahir, Bark, Harf and Ta'ss for Dhu al-Hijja; the Sabbath named for the severing of creation's week.الأيام النحسات
Every Wednesday falling on the fourth of the month in the Arabs' reckoning — the fourth past, the fourteenth, the fourteenth remaining and the twenty-fourth.الأزلام
Azlam: divining arrows consulted before undertakings — forbidden in the Qurʾan among Satan’s works.البيوت المعظمة على أسماء الكواكب
The report that seven great houses were raised to the planets — the Ka'ba named Saturn's for its endurance, Isfahan's Maris, India's magnet-shrine Mandusan, Manushihr's lunar Nawbahar at Balkh whose wardens took the title Barmak, and al-Dahhak's Venus-temple Ghumdan at San'a' — each idol-house built when the stars were seen to hide.بيوت النيران
The first fire-temple builder, in al-Mas'udi's telling, was Afridun — told the flame was a link to God of the luminous kind, he took a share to Khurasan: the houses of Tus, Bukhara's Bard-Sura, Bahman's Karakir in Sijistan, the Shiz house whose idols Anushirwan cast out or whose fire he moved to al-Baraka, Kaykhusraw's Kawsaja, Qumis's Jarish spared by Alexander, Siyawush's Kanjadha toward China, and Arjan's — the animals' rush at flame glossed by moth and by Basra's lamp-fished waters.مسؤولية العلماء في الكلمة بالحق
Arjun gives rulers the power to act and scholars the word, and holds that the word of truth precedes the sword in effect. He cites Izz al-Din ibn Abd al-Salam's stance against the Crusaders as an example, and Umar ibn Abd al-Aziz's saying that authority is shared between ruler and ruled. His proposal that scholars draft a written reform plan is his own view.الغول والغيلان
The desert ghul — goat-legged, appearing to travellers in lonely places; Arabs kept to the track chanting the goat-foot rajaz until it fled to the wadis. Umar is said to have struck one with his sword before Islam. Naturalist readings made it a deformed beast; a Hindu-astral theory made it the 48 stars 'bearing the ghul's head' (Ptolemy, Abu Ma'shar's Great Introduction). Distinct from the sa'la'at; the qutrub and ghaddar haunt Yemen and Upper Egypt; and the egg-genealogy of the jinn assigns them and the marada, abalisa and hawam their dwelling-places.حائط
حائط یعنی دیوار۔ اس میں مشترکہ دیوار کے احکام آتے ہیں: مرمت کے خرچ میں شریک کو شامل کرنا، پڑوسی کی دیوار میں شہتیر رکھنے کا حق، اور گرنے کے خطرے والی دیوار کو گرانا۔حاجت
حاجت لغت میں محتاجی ہے، اور اصطلاح میں وہ ضرورت جس سے تنگی دور ہو۔ شریعت عبادات، عادات اور معاملات میں اس کا لحاظ کرتی ہے۔حاجب
حاجب وہ شخص ہے جو حاکم یا قاضی کے دروازے پر کھڑا ہو کر لوگوں کو اندر آنے کی اجازت دیتا ہے۔الهامة
Al-Hāma: the belief that a slain man’s spirit becomes an owl crying ‘give me to drink’ until avenged — Islam negated it.الهواتف
Voices heard without a visible body — commonest (al-Mas'udi says) around the Prophet's birth and mission; the naturalist reading traces them to the fancies bred by desert solitude and melancholy.الحُمْس
The Hums: the self-styled ‘rigorous’ fraternity of Quraysh and allies who invented Hajj innovations — shunning ‘Arafa, Rafm clothes, naked tawaf, back-door entry in ihram.عبادة الأصنام في الجاهلية ومراسمها
The rites of idol worship among the Arabs of the Jahiliyya as al-Raheeq al-Makhtum lists them: devotion and appeal to the idols as intercessors with God, pilgrimage, circumambulation and prostration to them, slaughter for them and in their names, a share of food, crops and cattle set aside for them, vows, and the consecrated animals; most were introduced by Amr ibn Luhayy and thought a good innovation rather than a change of Ibrahim's religion, and the Qur'an rejects them in al-An'am, al-Ma'ida, al-Zumar and Yunus.الاسترضاع في البادية
The custom of the settled Arabs of seeking wet-nurses in the desert for their children, to keep them from the diseases of the towns, strengthen their bodies and nerves, and let them master pure Arabic from the cradle; by it the Prophet was nursed among Banu Sa'd ibn Bakr by Halima.عیافہ (پرندوں سے فال اور کھانے سے کراہت)
عیافہ لغت میں کھانے یا پینے سے کراہت کو کہتے ہیں، اور پرندوں کو اڑا کر ان کے نام، آواز یا گزرنے کے رخ سے نیک یا بد فال لینے کو بھی ۔ جاہلیت میں پرندوں سے فال لینا عربوں کی عادت تھی، جسے اسلام نے باطل کیا اور معاملے کو اللہ کی مشیت اور کائنات کے ثابت قوانین کے سپرد کیا ۔ ایک اثر میں عیافہ، طِیَرہ اور طَرق کو «جبت» شمار کیا گیا ہے، جو باب تطیر میں زیر بحث آتا ہے ۔ کھانے سے کراہت کے معنی میں خالد بن الولید کی روایت ہے کہ ان کے سامنے گوہ پیش کی گئی تو نبی نے اسے نہ چکھا کیونکہ وہ ان کی قوم کے علاقے میں عام نہ تھی، پھر خالد نے آپ کی موجودگی میں اسے کھایا اور آپ نے منع نہ کیا، جس سے اس کا حلال ہونا واضح ہوتا ہے ۔جہالت
Jahala in contracts and claims is ignorance of the thing contracted for, of the person in whose favour an acknowledgement is made, or of the claim itself. The encyclopedia divides it into three degrees. The gross kind, which leads to dispute, voids a contract; examples are the sales of touching and throwing, and the sale of goods by lot without weighing, which is allowed out of need. The schools differ on an unknown term, on guarantees, agency, acknowledgement and claims.أشكال الزواج الأربعة
Four pagan marriage forms — common, istibda‘ (lending a wife for a better lineage), communal paternity assignment, and wife-swapping (al-badal) — Islam abolished all but the first.جواز
Jawaz in the language is possibility and permission. In the technical sense of fiqh it is often used to mean permission, and at times in a wider sense that covers the obligatory, the recommended and the disliked, depending on the context. The encyclopedia notes that when a contract is considered binding, its harms are weighed, as in the reward for a task, the bequest and the profit-sharing partnership.جہت
Jiha in the language is the place one faces or aims at. In fiqh the word is used for a purpose to which property is assigned, such as an endowment for a perpetual purpose like the poor. The encyclopedia records disputes between giver and receiver over the purpose, such as a dispute over whether a payment was a gift or part of the dower, and the two ways in Islam by which a child belongs to the faith: a parent's conversion, or being found in Muslim territory.جہاد
فقہ میں جہاد دشمن سے قتال ہے۔ انسائیکلوپیڈیا اس کا حکم (عمومی طور پر فرض، اور بعض صورتوں میں فرضِ عین)، قتال سے پہلے کفار کو اسلام کی دعوت، وجوب کی شرائط، اس میں شامل ہونے والوں کے احکام، میدان سے فرار، غدر، مثلہ، جلانا، صلح اور دشمن کے اموال کا استعمال بیان کرتا ہے۔الجناية
In fiqh a jinaya is any forbidden act against a person, body or property. The Kuwaiti encyclopedia divides it into three kinds: offences against life (killing), offences against what is less than life (injuries to limbs and wounds to the head and face), and offences against something that is life in one respect and not in another, such as the unborn child. It sets out the rules for intentional, quasi-intentional and accidental killing, retaliation (qisas) for injuries under the conditions of equivalence, the classes of head wounds (such as the wound that exposes bone and the one that reaches the membrane around the brain), and the blood-money, compensation and discretionary awards.الجنس
Jins in the language means a kind of anything. Among the jurists it names a set of different sorts. The concept governs several rulings: in zakat, animals or crops of one kind are combined toward the threshold while different kinds are not; in ribawi sales, the sameness of kind decides the rule; in salam (advance sale) the kind of the item promised must be stated; and in disputes over a usurped item, the kind of the thing is one of the points on which the parties may disagree.کفاءت (نکاح میں برابری)
نکاح میں کفاءت وہ مخصوص برابری ہے جو عار کو دور کرتی ہے۔ اس کی خصلتیں دین، نسب، آزادی، پیشہ، مال اور عیوب سے سلامتی ہیں، اور فقہاء ہر ایک میں مختلف ہیں۔ یہ عورت اور اس کے اولیاء کا حق ہے؛ اس کا اعتبار عقد کے وقت ہوتا ہے، اور اکثر فقہاء کے نزدیک یہ نکاح کے لازم رہنے کے لیے ہے، صحت کے لیے نہیں۔ حنفیہ اور حنابلہ اسے مرد کی طرف سے واجب کہتے ہیں، جبکہ ابو یوسف اور محمد عورت کی طرف سے بھی معتبر کہتے ہیں۔ عورت اور اولیاء کی رضا سے یہ ساقط ہو جاتی ہے، اور اس کی کمی پر فسخ کا حق ہے، جس میں مذاہب کا اختلاف ہے کہ نکاح باطل ہے یا قابلِ فسخ۔الكهانة والعرافة
Kahāna, ‘irāfa and sand-reading: the pagan trade in the unseen through jinn and stars — all forbidden by the Prophet.الكوسج
The mule-rider of Adharmah's first day in Iraq and Fars — gorged for days on walnuts, garlic and fat meats, he is doused with cold water unfazed and cries 'garma garma' (warm, warm) in Persian; a Persian festival joy unknown in Syria, Egypt or Yemen.قول العرب في ليالي الشهور القمرية
The Arabs' question-and-answer litany on the moon each night of the month — first night 'a suckling kid, its folk milked into a pail', two 'tales of two false tribes', eight 'a loaf split by brothers', thirteen 'a dazzling moon', fifteen 'the full, the days spent' — through the month's wane.ليلة الغطاس
Egypt's Epiphany night — al-Mas'udi attended in 330 when the Ikhshid lit a thousand torches from his al-Mukhtara palace on the river island and hundreds of thousands, Muslims and Christians, thronged boats and banks; the streets never close and most plunge into the Nile believing it preserves from sickness.الميسر
Maysar: arrow-casting gambling on slaughtered camels — the Qurʾan condemned it with wine as a great sin.المهرجان
The sixteenth of Mihrmah — the Persian feast set a hundred and seventy-four days after Nowruz.النسيء
Al-Nasīʾ: shifting the sacred months to fit seasonal interests until the Hajj realigned in 10 AH — the Qurʾan abolished it as ‘an excess of disbelief’.النيروز
The first day of Farwardinmah, head of the Persian year — one hundred and seventy-four days from the Mihragan — a festival of joy for the Persians.القيافة
The art of tracing likeness — reading footprints and kinship resemblance: debated by the ancients, a speciality of Banu Mudlij and the Mudar tribes, famous in the Jafar trackers and in the Qurashi pursuers whom the spider's web turned back at the cave of Thawr; jurists disputed its evidential force.البحيرة والسائبة والوصيلة والحامي
Animals the pagans consecrated — Bahira, Saʾiba, Wasila, Hami — neither ridden nor milked except for guests; the Qurʾan rebuked the custom.الشِّعار
Shi'ar in language is the garment that touches the body, under the outer cloak; in the jurists' usage it is the clear distinctive sign. As a war cry it is the call by which fighters know one another. Most jurists hold that imitating non-Muslims in a dress that marks them out is a ground for judging the imitator an unbeliever in outward legal terms, when done in Muslim lands out of inclination to them, unless necessity requires it. Dress that is conspicuously against custom is disliked; most jurists hold that instruments of drinking gatherings, such as the lute and the pipe, are forbidden.عوامل انحدار المجتمع في القرآن
Arjun lists three signs of decline: decay at the top of society, which warns of general corruption; luxury, which kills honour and makes vice ordinary; and reliance on oppressors. He reads the Qur'an as showing that social corruption is requited faster than unbelief in this life.العوامل الحافظة للمجتمع في القرآن
Arjun names three factors by which God keeps human society from breaking apart: kinship brotherhood rooted in one origin, the affection and mercy God set between spouses as the base of the first family, and mutual acquaintance (ta'aruf) among human groups. When society turns from brotherhood and affection, selfishness takes hold and the decline begins.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.تشبّہ (دوسروں کی مشابہت اختیار کرنا)
Tashabbuh is taking on the look of another; jurists use the word in its lexical sense. For dress that marks unbelievers, the majority of Hanafis (on the sound view), Malikis and Shafiis rule that one who wears it out of inclination to them in Muslim lands, without necessity, becomes an unbeliever; the Hanbalis call it forbidden without unbelief, and one Hanafi view requires belief in their creed. Imitation in worship is disliked (prayer at makruh times, shortened prayer, continuous fasting, singling out Ashura for fasting), imitating them at their festivals is not permitted, men imitating women and the reverse is disliked by most, and protected non-Muslims are marked by signs of dress and mounts.تطیّر (بدشگونی)
Tatayyur is taking an omen of ill luck from a bird or the like, which Islam abolished. Whoever believes the sight causes the outcome has committed unbelief; whoever feels dread but trusts God is not harmed. A good omen is lawful, and good opinion of God is commanded.التطير والتشاؤم
Tiyara: ill-omen beliefs in days, houses, women and horses — Islam negated it: ‘no contagion, no omen’.عرف
In the lexicon, urf is what the soul knows of good and is at ease with; it is the opposite of nukr. As a technical term it is what souls have settled upon by the testimony of reason and what natures accept. Some distinguish custom (adah) from urf: custom is the practical usage, and urf in the strict sense is the verbal usage. Verbal custom is the agreement of a people to use a word for one meaning so that no other comes to mind; practical custom is what people habitually do in their dealings, such as selling by mutual handing over. Custom is divided into general and specific, sound and corrupt, and fixed and changing. Jurists take it into account when it is steady or prevailing, does not contradict an explicit text, is not overridden by an explicit statement to the contrary, and existed when the act was made. The majority of Hanafis and Shafi'is count only general custom; where custom conflicts with a text only in part, the majority do not let it specify or restrict the text, while the Hanafis do.الوأد
Waʾd: burying infant girls alive out of fear of poverty or disgrace — Islam abolished it and classed it among the gravest sins.كراهة يوم الأربعاء
The Arabs' aversion to Wednesday traced by al-Mas'udi to the barren wind that reached 'Ad on a Wednesday and left none alive before the next.الزجر والعيافة
Augury — the zajr of birds, tafa'ul and tatayyur, the sanih and barih: counted among the Arabs' specialities, zajr belonging to Banu Asad as kahana to Yemen; mountaineers and desert-dwellers were the readiest augurs.
نادر شے
اللات
al-Lāt — a pre-Islamic Arabian idol.العزى
al-ʿUzzā — a pre-Islamic Arabian idol.هبل
Hubal — a pre-Islamic Arabian idol.مناة
Manāt — a pre-Islamic Arabian idol.نسر
Nasr — a pre-Islamic Arabian idol.سواع
Suwāʿ — a pre-Islamic Arabian idol.ود
Wadd — a pre-Islamic Arabian idol.يغوث
Yaghūth — a pre-Islamic Arabian idol.يعوق
Yaʿūq — a pre-Islamic Arabian idol.
عمل
مہمان کی تکریم (ikram al-dayf)
شیخ عمر عبدالکافی کے بیان کے مطابق عرب میں مہمان کی تکریم: بغیر سوال کے خیر مقدم، بے تکلف سخاوت، اور میزبان کا مہمان کے ساتھ کھانا، کچھ قصے اور اقوال جن کے قائل معلوم نہیں۔المولد النبوي
Public celebrations of the Prophet's birth on 12 Rabi al-Awwal across most of the Muslim world — processions, praise-chants and fairs; customary to many, disputed by some.زيارة القبور
Visiting graveyards for prayer and remembrance; permitted by the Prophet after an earlier prohibition, with practices that differ by country — some forms scholars reject.
اسکریننگ روم
الإمام
An Arabic series on the life of Imam Ahmad ibn Hanbal and his steadfastness during the Mihna — the largest Arabic drama about a Sunni scholar-saint.السحلية
2004 عیسوی · 1425 ھ†The Lizard.المصير
1997 عیسوی · 1418 ھ†Youssef Chahine's film about Ibn Rushd in Almohad Cordoba on the eve of the burning of his books — a deliberate parallel with 1990s Egypt and religious militancy.المرشحة المثالية
2019 عیسوی · 1440 ھ†Haifaa al-Mansour's film about a Saudi doctor who runs for a municipal council seat in a conservative town.ألف
The Pakistani series pairing a famous filmmaker with a young Qur'an memoriser — contemporary Pakistani TV's most-discussed treatment of art, faith and the soul.بركة يقابل بركة
2016 عیسوی · 1437 ھ†Mahmoud Sabbagh's debut — Saudi Arabia's first romantic comedy — about a municipal worker and a social-media celebrity in Jeddah; a gentle push at social boundaries.برسيبوليس
2007 عیسوی · 1428 ھ†The French-Iranian animated film of Marjane Satrapi's childhood in revolutionary and post-revolutionary Iran — Oscar-nominated.ابني المتعصب
1997 عیسوی · 1418 ھ†My Son the Fanatic.الرجل الحر: بديع الزمان سعيد النورسي
2011 عیسوی · 1432 ھ†A Turkish biopic of Bediüzzaman Said Nursi — Kurdish scholar to author of the Risale-i Nur — the largest film about a modern Turkish religious scholar.امرأة بقلادة الشاش
2009 عیسوی · 1430 ھ†Perempuan Berkalung Sorban.جويلاند
2022 عیسوی · 1443 ھ†Saim Sadiq's Cannes-winning film about a Lahore family shaken when the son joins a dance theatre — briefly banned in Pakistan, then released amid religious debate.خالا
1975 عیسوی · 1395 ھ†Xala.ليلى
1997 عیسوی · 1418 ھ†Leila.مولانا
2016 عیسوی · 1437 ھ†Egyptian film from Ibrahim Issa's novel about a famous TV preacher entangled in power and faith conflicts; starring Amr Saad.مولاديه
2004 عیسوی · 1425 ھ†Moolaadé.المومياء
1969 عیسوی · 1389 ھ†The Night of Counting the Years.موستانغ
2015 عیسوی · 1436 ھ†Film about five Turkish sisters facing strict custom in a Black Sea village; Oscar-nominated for Best Foreign Film.رامي
Ramy Youssef's Hulu comedy-drama about an Egyptian-American torn between faith and appetite in New Jersey — the first major US series led by a Muslim character; Golden Globe winner.المنير
2010 عیسوی · 1431 ھ†Hanung Bramantyo's film on Ahmad Dahlan, founder of Muhammadiyah, and the early years of Indonesia's Islamic reform movement in Yogyakarta.شيخ جاكسون
2017 عیسوی · 1438 ھ†Sheikh Jackson.وجدة
2012 عیسوی · 1433 ھ†Haifaa al-Mansour's film — the first feature directed by a woman inside Saudi Arabia — about a girl in Riyadh who wants a bicycle; a quiet study of gender and public space.زندگی تماشا
2019 عیسوی · 1440 ھ†A Pakistani film about a devout naat-reciter shunned after a wedding video of him dancing goes viral — delayed by religious protest, then Pakistan's Oscar submission.
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۔