41. Muslim Rulers Abu Bakr ibn tahir (10381063); Abu abd al-Rahman al-Tahir (1063-1078. Annexed bySeville (1078-1091). Ibn Ammar (1078-1081); Ibn Rasiq (1081-1091) http://www.balagan.org.uk/war/0711/rulers_muslim.htm

Muslim Rulers The Umayyad state Emirs Abd al-Rahman I Hisham I Al-Hakam I Abd al-Rahman II Muhammad I Al-Mundir Abd Allah Abd al-Rahman III Caliphs Abd al-Rahman III (929-961) Al-Hakam II al-Mustansir (961-976) Hisham II al-Muayyad (976-1009, 1010-1013) Muhammad II al-Mahdi (1008-1010). A great-grand-son of Abd al-Rahman III. Sulayman ibn al-Hakan ibn Sulayman al-Mustain (1009-1010, 1013-1016) Alí ibn Hammud (1016-1018) Abd al-Rahman IV (1018) Al-Qasim ibn Hammud (1018-1021, 1023) Yahya ibn Alí ibn Hammud (1021-1023, 1025-1027) Abd al-Rahman V (1023-1024) Muhammad III (1024-1025) Hisham III (1027-1031) Viziers of note: Muhammad Al-Mansur ibn Abi Amir (976-1002) Adb al-Malik Al-Muzaffar (1002-1008) Taifa Kingdoms This is a list of most of the Taifa Kingdoms (Collins, 1983; Fletcher, 1992; Menéndez, 1934; Kennedy, 1996). I can't guarantee if it is complete. I've taken the Arabic names for the Tailfas from the excellent Al-Andalus site. Albarracin (Sahla Banu Razin) The modern name of Albarracin is based on the name of the original rulers. Also called Santa Maria de Oriente.

42. Forms Of `Id-greeting: Companions' Way 1. athar transmitted via isand to Jubayr ibn Nufayr, may Allah have mercy on him, 1126), said, Zahir ibn tahir recorded in *Kitab tuhfat `Id alFitr*, http://www.islamworld.net/eidgreet.html

forms of `Id-greeting: Companions' way >" 1.1. It was recorded by Ibn `Adi, in *al-Kamil fi du`afa' al-rijal* (6:271: under #1755Muhammad ibn Ibrahim al-Shami). 1.2. It was recorded by al-Bayhaqi, in *al-Sunan al-kubra* (3:319). 1.3. It was quoted by Ibn Hajar, in *Fath al-Bari* (2:446:under #952), from Ibn `Adi. Ibn `Adi, al-Bayhaqi, and Ibn Hajar showed that it is inauthentic, because its isnad-s include Muhammad ibn Ibrahim al-Shami who was judged as not trustworthy. == 2. hadith transmitted via isnad to `Ubadah ibn al-Samit, may Allah be pleased with him: . . . from `Ubadah ibn al-Samit, may Allah be pleased with him, he said, "I asked the Messenger of Allah, may Allah bless him [and his House] and give them peace, about the saying of people in the two `Id-s: taqabbala Allahu minna wa minkum (may Allah accept from us, and from you? He said

43. Scala House Press - Alamut Afterword ibn tahir and his comrades are eager to know truth, and when ibn tahir finds outthat he has been deceived by the man he had most trusted and believed in, http://scalahousepress.com/reviews/alamut-Afterword 2.php

Against Ideologies: Vladimir Bartol and Alamut Afterword to Alamut by Michael Biggins from previous page More recently, yet another interpretation tries to persuade us that Alamut "But however many parallels we may be able to find here between Bartol's eleventh century and our twenty-first, there is nothing clairvoyant about them. Alamut offers no political solutions and no window on the future, other than the clarity of vision that a careful and empathetic rendering of history can provide." But as tempting as this Slovenian nationalist reading of Alamut may be, ultimately it rings facile and flat. For one, how can Hasan's nationalism-for which Bartol anachronistically draws on an ideology arising centuries later, out of eighteenth-century European thought-square with Hasan's far more exhaustively articulated nihilism, his rejection of all ideology, his acceptance of power as the ruling force of the universe, and his implacable pursuit of power for its own sake? Moreover, how could any self-respecting human being, Slovene or otherwise, take to heart a manifesto based on the cynical manipulation of human consciousness and human life in furtherance of the manipulator's own goals? Attempts to make Alamut work as a veiled treatise on national liberation also run up against Bartol's own paradoxical avowals of authorial indifference to politics. And ultimately they are reductive and self-contradictory, turning what reads and feels like a many-faceted work of literature rich with meaning into a two-dimensional ideological screed.

44. Boardhost: File Not Found Zoroastrian. Publication in Persian was banned by.Abdollah ibn tahir (TaheridDynasty), who burned.Persian books. . Responses http://members.boardhost.com/tajikistan/msg/45474.html

The file you have attempted to load could not be found. Possible reasons this file may be missing: You have misspelled a message board's username. All usernames are cAsE sEnSiTiVe. The message you are attempting to read is no longer available. The message you are attempting to read has been removed by the message board's owner. Boardhost.com, Inc. Create Your Own Message Board!

45. Untitled Document Abdollah ibn tahir (Taherid Dynasty), who burned.Persian books. . The 9th and10th century saw the revival of Persian.literature and culture by Zoroastrian http://www.rozanehmagazine.com/JylyAugust05/hzorastrians.html

ZOROASTRIAN RELIGION AFTER THE FALL OF SASANIAN DYNASTY By: Aspi Maneckjee. Iranica Institute: Outreach Program History 101 Migrations According to Encyclopedia Iranica, there was a migration of a large group of Iranians called Arslans from Northern Iran in the 5th century to West. They were completely assimilated into the indigenous cultures within a generation or so. Traces of them can still be found in Spain and France. The second mass migration came immediately after the fall of the Sasanian Empire to China and Northern Iranian provinces in Central Asia. Emperor Yazdegerd III's son Pirooz, and other members of the royal family sought assistance from a distant ally in China. By the time Pirooz marched back to Iran at the head of an army supplied by the emperor of China, Emperor Yazdegerd had been already murdered. Pirooz did not make any headway and had to return to China. That group was able to sustain itself in China for a few centuries, but eventually were completely assimilated and disappeared. Each of these Iranian groups brought with them their own ways of performance of Zoroastrian ceremonies and rituals. The first Atash-Vahram, the Iran-Shah (now at Udvada), was enthroned in CE 921. Although there must have been many Atash-Aderans in the settlements, all other Atash-Vahrans (known today as Atash-Bahrams) were established only in the last three centuries. The Navsari Atash-Bahram was installed in 1765 and the first Atash-Bahram in Bombay - the Dadyseth Atash-Behram was installed in 1783. The Modi and Vakil Atash Bahrams in Surat were installed in 1823, followed by the Wadiaji Atash Bahram in Bombay in 1830, the Banaji Atash Bahram in 1845, and the Anjuman Atash Bahram in 1897.

46. The Explanation Of The ^Aqidah Of Ibn^Asakir He also learned from his uncle, alHafidh Abul-Qasim, Sharafud-Din ^Abdullah IbnMuhammad Ibn Abu ^Asrun, Asma Bint Muhammad Ibn al-Hasan ibn tahir and her http://www.sunna.info/Lessons/islam_362.html

English Francais The Explanation of The ^Aqidah of Ibn^Asakir Explanation: Bismillahir-Rahmanir Rahim means I start with the name of Allah, or my beginning is with the name of Allah. Ar-Rahman means the One Who is extremely merciful to the believers and the blasphemers in this world and to the believers exclusively in the next world. Ar-Rahim means the One Who is extremely merciful to the believers. Shaykh Fakhrud-Din Ibn ^Asakir, may Allah have mercy upon him, said: Explanation: The author is Fakhrud-Din Abu Mansur ^Abdur-Rahman Ibn Muhammad Ibn al-Hasan Ibn Hibatullah Ibn ^Abdullah Ibn al-Husayn ad-Dimashqiyy, known as Ibn ^Asakir, the famous Shafi^iyy faqih (great scholar). The known faqih and historian, Abu Shamah, said: None of his paternal grandfathers was named ^Asakir even though they were well-known by this name at home. ^Asakir, possibly, is a name of some of his maternal grandfathers." He is the nephew of Abul-Qasim ^Aliyy Ibn al-Hasan Ibn Hibatullah Ibn ^Asakir, the Damascene scholar and memorizer of hadith. He was born in the year 550 AH (as he wrote with his own hand), in an honorable and grand house. He, may Allah have mercy on him, paid close attention to obtaining knowledge at a young age. He learned the knowledge of the Religion from Qutbud-Din, Mas^ud An-Naysaburiyy, whose daughter Ibn ^Asakir later married. He also learned from his uncle, al-Hafidh Abul-Qasim, Sharafud-Din ^Abdullah Ibn Muhammad Ibn Abu ^Asrun, Asma' Bint Muhammad Ibn al-Hasan Ibn Tahir and her sister, Aminah, among others.

47. Die Presse.com - Alles Schneller Www.issen Translate this page Als ibn tahir (Marko Mandic) der versklavten Hure Myriam (Petra Govc) in den Zwar gibt es noch eindrucksvolle Bilder, etwa, wenn sich ibn tahir mit http://www.diepresse.com/Artikel.aspx?channel=k&ressort=kb&id=497707

48. The Explanation Of The Aqidah Of Ibn Asakir Shaykh FakhrudDin Ibn ^Asakir, may Allah have mercy upon him, said ^AbdullahIbn Muhammad Ibn Abu ^Asrun, Asma Bint Muhammad Ibn al-Hasan ibn tahir http://www.aicp.org/IslamicInformation/English/TheExplanationofTheAqidahofIbnAsa

Association of Islamic Charitable Projects The Explanation of The Aqidah of Ibn Asakir - Page 1 of 2 Explanation: Bismillahir-Rahmanir Rahim means I start with the name of Allah, or my beginning is with the name of Allah. Ar-Rahman means the One Who is extremely merciful to the believers and the blasphemers in this world and to the believers exclusively in the next world. Ar-Rahim means the One Who is extremely merciful to the believers. Shaykh Fakhrud-Din Ibn ^Asakir, may Allah have mercy upon him, said: Explanation: The author is Fakhrud-Din Abu Mansur ^Abdur-Rahman Ibn Muhammad Ibn al-Hasan Ibn Hibatullah Ibn ^Abdullah Ibn al-Husayn ad-Dimashqiyy, known as Ibn ^Asakir, the famous Shafi^iyy faqih (great scholar). The known faqih and historian, Abu Shamah, said: None of his paternal grandfathers was named ^Asakir even though they were well-known by this name at home. ^Asakir, possibly, is a name of some of his maternal grandfathers." He is the nephew of Abul-Qasim ^Aliyy Ibn al-Hasan Ibn Hibatullah Ibn ^Asakir, the Damascene scholar and memorizer of hadith. He was born in the year 550 AH (as he wrote with his own hand), in an honorable and grand house. He, may Allah have mercy on him, paid close attention to obtaining knowledge at a young age. He learned the knowledge of the Religion from Qutbud-Din, Mas^ud An-Naysaburiyy, whose daughter Ibn ^Asakir later married. He also learned from his uncle, al-Hafidh Abul-Qasim, Sharafud-Din ^Abdullah Ibn Muhammad Ibn Abu ^Asrun, Asma' Bint Muhammad Ibn al-Hasan Ibn Tahir and her sister, Aminah, among others.

49. The Summary Of ^Abdullah Al-Harariyy The original book was written by the Hadramiyy faqih (scholar) ^Abdullah IbnHusayn ibn tahir. Many precious issues were added to the book; http://www.aicp.org/IslamicInformation/English/TheSummaryofAbdullahalHarariyy.ht

Association of Islamic Charitable Projects The Summary of ^Abdullah al-Harariyy Click here to download as Word format for printing The Summary of ^Abdullah al-Harariyy Ensuring the Personal Obligatory Knowledge of the Religion Praise be to Allah, the Lord of the Worlds, to Him belong the endowments and proper commendations. May Allah increase the honor of Prophet Muhammad, sallallahu ^alayhi wa sallam, raise his rank, and protect his nation from what he fears for it. Thereafter; FOREWORD Allah, the Exalted, praised the status of knowledge in Surat Mujadilah, Ayah 11: which means: [ Allah raises the ranks of those amongst you who believed and acquired the knowledge. O Aba Dhar, if you go and learn one verse of the Qur'an it will be more rewardable for you than praying one hundred rak^ahs of the optional prayers; and if you go and learn a chapter of the knowledge, it is more rewardable for you than praying one thousand rak^ahs of the optional prayers. When the [Muslim] son of Adam dies, his deeds stop except for three: a charity resulting in a continuing benefit, a knowledge benefiting others, and a pious offspring making supplication to Allah for him.

50. Al-Sulami: Extracts From Kitab Al-Jihad of Ali ibn tahir AlSulami (d. 1106). by Niall Christie. (The Arabic text, witha French translation, may be found in Emmanuel Sivan, http://www.arts.cornell.edu/prh3/447/texts/Sulami.html

A Translation of Extracts from the Kitab al-Jihad of 'Ali ibn Tahir Al-Sulami (d. 1106) by Niall Christie (The Arabic text, with a French translation, may be found in Emmanuel Sivan, "Un traité Damasquin du début du XII e siècle" Journal Asiatique 254 (1966), pp. 206-22) [f. 173 b ] In the name of God, the Merciful, the Compassionate. The Messenger of God (God bless him) said: "The caliphate concerns the Quraysh, authority (concerns) the ansar , the call to Islam (concerns) the Abyssinians, and after that the hijra and jihad concern the Muslims." In his saying that after that the jihad concerns the Muslims is a visible proof it concerns all Muslims. If it concerns all Muslims, it remains their concern until the Day of Resurrection. Abu Muhammad Sunayd ibn Da'ud al-Tartusi said in his Kitab al-Tafsir : "Makhul used to turn his face towards the qibla then swear ten oaths that military expeditions were obligatory, and say, "If you wished, you could do more." [f. 174 a ] As for consensus, after (the death of) the Prophet (God bless him) the four caliphs and all the companions (of the Prophet) agreed on the

51. Suleiman Ali Mourad > Islamic Studies At Middlebury > Crusading And Against Whom Panelist Niall Christie (University of British Columbia) Motivating Listenersin the Kitab alJihad of ‘Ali ibn tahir al-Sulami (d. 1106). http://seguecommunity.middlebury.edu/index.php?site=smourad§ion=1914&page=25

52. Sunni Revival; A Slow Trickle That Grew Into A Raging River (www.islaam.org.uk) Among these scholars was Ali ibn tahir asSulami (431-500 AH), a Shafi ee jurist.He stood up against the Crusader-led annihilation, and used al-Masjid http://www.sunnahonline.com/ilm/seerah/0049.htm

Home Knowledge History of Islâm ... Later Scholars Sunni Revival; A Slow Trickle that Grew into a Raging River Muhammad al-Abdah Taken from al-Jumuah Magazine Ramadhaan 1420 Issue In 492 A.H. (1099 C.E), the Western Crusaders had arrived at the city of Jerusalem. Tens of thousands of Muslims were killed, including children and women. They were slaughtered at the hands of these Crusaders in an ugly massacre. In 493 A.H., these same invaders annihilated the residents of both Haifa and Beirut. The following cities were also evacuated: Ramlah, Beisan and Tayariyyah. As a consequence, the people ran away to the interior regions of ash-Sham. The news of this tradegy arrived at the Islamic captial, Baghdad, but the response was weak. The leaders of the kingdoms in ash-Sham were busy with their own personal affairs and feared for their own individual small kingdoms. The Ismaeli State and the Fatimids in Cairo did not care very much, but rather they cooperated with these invaders later on. The journey to return to the land and free it from the invaders was slow. It was similar to streams of water that flow from different places, gathering to form springs whcih gather to form a stormy river. In an effort to stand up to these invaders, Muslim scholars worked to spread a spirit of resistance among the people. They worked on bringing the people back to the Sunnah after the serious attempts of the Fatamid's State to spread their corrupt Ismaeli ideas.

53. IDD Héritage Du Monde Arabe : Algèbre, équations Translate this page Questions à propos du problème d’ibn tahir et de sa résolution. Remarque lesexpressions « son 6) a) D’après ibn tahir, de combien est le capital ? http://www.ac-versailles.fr/pedagogi/Lettres/IDD_HMA_equation.htm

Al Kwarizmi par Mmes De Roeck et Gougeon Boussy-Saint-Antoine (Essonne) Ibn Tahir (mort en 1037) Ibn Qunfudh (mort en 1407) (Magist er Remarque Remarques orales e A retenir : Accueil

54. Clm97-46. 43 Titles From Saudi Arabia. Cairo Library Of Congress - Monographs ISBN 9960314448 36 LCN 97965919 Maashir, Abd al-Razzaq ibn tahir ibn Ahmad.al-Jahl bi-masail al-itiqad wa-hukmuh / talif Abd al-Razzaq ibn tahir ibn http://www.lib.virginia.edu/area-studies/MiddleEast/Cairo/97/046.html

clm97-46. 43 Titles from Saudi Arabia. Cairo Library of Congress - Monographs Date: Mon, 13 Jan 1997 07:08:58 -0500 (EST) From: Cairo To: LC-Participants acquisition Circular list Subject: clm97-46 List97-46. [43 Titles from Saudi Arabia] . $5.00 (U.S.). vol to the top to the top . $10.00 (U.S.). vol 4 ; 25 cm. (Dirasat fi al-tasawwuf ; 4 ) Includes bibliographical references. Modern Salafi refutation of a modern analysis of Ibn al-Arabi's legal and doctrinal thought. 29- LCN: 97965941 Buhuti, Mansur ibn Yunus. Kashshaf al-qina an matn al-Iqna / talif Mansur ibn Yunus ibn Idris al-Bahuti ; tamma al-tahqiq wa-al-idad bi-Markaz al-Buhuth wa-al-Dirasat bi-Maktabat Nizar Mustafa al-Baz. l-Tabah 1. Makkah al-Mukarramah : Maktabat Nizar Mustafa al-Baz, 1996. $43.00 (U.S.). 6 vol. ; 24 cm. Includes bibliographical references. Classic commentary on a manual of Hanbalite law. Return to the top to the top Return to Cairo List

55. From Cairo@loc.gov Thu Dec 9 035943 1999 From Library Of Abd alWahhab ibn Ali ibn Nasr al-Baghdadi al-Maliki ; qarana bayna nusakhihiwa-kharraja ahadithahu wa-qaddama la-hu al-Habib ibn tahir. al-Tab ah 1. http://www.lib.virginia.edu/area-studies/MiddleEast/Cairo/2000/l2000-045

From cairo@loc.gov Thu Dec 9 03:59:43 1999 From: "Library of Congress, Cairo"

56. Noble Ideals And Bloody Realities: Warfare In The Middle Ages Niall Christie (University of British Columbia) “Preaching the Divine Plan theKitab alJihad of ‘Ali ibn tahir al-Sulami” http://www.deremilitari.org/CONF/confreport01.htm

Conference Report : Noble Ideals and Bloody Realities: Warfare in the Middle Ages, 378-1492 Maya Yazigi and Niall Christie (Organizers) On 31st October to 1st November 2003, the 33rd Annual Medieval Workshop was held at the University of British Columbia in Vancouver, Canada. This event formed part of the series of conferences on topics medieval held at the university on an annual basis, under the auspices of the UBC Committee for Medieval Studies. Theme In 2003 the theme chosen was “Noble Ideals and Bloody Realities: Warfare in the Middle Ages, 378-1492.” It was our intention that the subjects addressed at the conference should represent a wider range of concerns than the actions of troops on the battlefield and historical chronicles of conflicts. With regard to the participants in conflicts, we also aimed to address a number of issues including negotiations, problems of supply, the distribution of booty and the fate of prisoners. However, we also intended to discuss the clergy and their attitudes to warfare, the impact of war on the common folk and the mercantile classes, and the presentation of warfare in sources other than the chronicles, including literary works such as epics and romances, scientific treatises, art, architecture and material remains from the period. Program We were fortunate to receive contributions from a number of distinguished scholars, enabling us to present a wide-ranging and high-quality program, which addressed warfare not only in western Europe but also in the Byzantine Empire and the Islamic world. The program consisted of the following papers:

57. Tale 139 Replied she, O ibn tahir, I gladly agree to this; for know that I never for oneday took pleasure in him; so, if we separate, by Allah, I shall never http://www.wollamshram.ca/1001/Vol_7/tale139.htm

HIND, DAUGHTER OF AL-NU'MAN AND AL-HAJJAJ. [FN#94] It is related that Hind, daughter of Al-Nu'man, was the fairest woman of her day, and her beauty and loveliness were reported to Al-Hajjaj, who sought her in marriage and lavished much treasure on her. So he took her to wife, engaging to give her a dowry of two hundred thousand dirhams in case of divorce, and when he went into her, he abode with her a long time. One day after this, he went in to her and found her looking at her face in the mirror and saying, "Hind is an Arab filly purest bred, * Which hath been covered by a mongrel mule; An colt of horse she throw by Allah! well; * If mule, it but results from mulish rule." [FN#95] When Al-Hajjaj heard this, he turned back and went his way, unseen of Hind; and, being minded to put her away, he sent Abdullah bin Tahir to her, to divorce her. So Abdullah went in to her and said to her, "Al-Hajjaj Abu Mohammed saith to thee: 'Here be the two hundred thousand dirhams of thy contingent dowry he oweth thee'; and he hath deputed me to divorce thee." Replied she, "O Ibn Tahir, I gladly agree to this; for know that I never for one day took pleasure in him; so, if we separate, by Allah, I shall never regret him, and these two hundred thousand dirhams I give to thee as a reward for the glad tidings thou bringest me of my release from yonder dog of the Thakafites." [FN#96] After this, the Commander of the Faithful, Abd al-Malik bin Marwan, heard of her beauty and loveliness, her stature and symmetry, her sweet speech and the amorous grace of her glances and sent to her, to ask her in marriage;And Shahrazad perceived the dawn of day and ceased to say her permitted say.

58. The Book Of The Thousand Nights And One Night, Volume 6 By John Payne O ibn tahir, replied she, I consent gladly; for know that I never for one daytook pleasure in him; so, if we separate, by Allah, I shall never regret http://www.wollamshram.ca/1001/Payne/tnon/p06_tale138.htm

HIND DAUGHTER OF EN NUMAN AND EL HEJJAJ. It is related that Hind daughter of En Numan was the fairest woman of her day, and her beauty and grace were reported to El Hejjaj, who sought in marriage and lavished much treasure on her. So he took her to wife, engaging to give her a dowry of two hundred thousand dirhems in case of divorce, and when he went in to her, he abode with her a great while. One day after this, he went in to her and found her looking at her face in the mirror and saying: Hind is an Arab filly born and bred of purest stock And blood, that by a mongrel mule, alack! hath covered been; So, if she bear a stallion-colt, God-gifted sure is she; But if a mule she bear, the mule must bear the blame, I ween. When he heard this, he turned back and went his way unseen of Hind; then, being minded to put her away, he sent Abdallah ben Tahir to her, to divorce her. So Abdallah went in to her and said to her, 'El Hejjaj Abou Mohammed saith to thee, "Here be the two hundred thousand dirhems of thy contingent dowry;" and he hath deputed me to divorce thee.' 'O Ibn Tahir,' replied she, 'I consent gladly; for know that I never for one day took pleasure in him; so, if we separate, by Allah, I shall never regret him, and the two hundred thousand dirhems I give to thee as a reward for the glad tidings thou bringest me of my release from yonder dog of a Thekifi.' After this, the Commander of the Faithful Abdulmelik ben Merwan heard of her beauty and symmetry and the amorous grace of her glances and sent to her, to demand her in marriage; and she wrote him in reply a letter, in which, after the customary glorification of God and benediction of His Prophet, she said, 'Know, O Commander of the Faithful, that the dog hath lapped in the vase.' When the Khalif read her answer, he laughed and wrote to her, citing the prophet's saying, 'If a dog lap in the vessel of one of you, let him wash it seven times, once thereof with earth,' and adding, 'Wash the affront from the place of usance.' With this, she could not gainsay him; so she replied to him, saying, 'O Commander of the Faithful, I will not consent save on condition that El Hejjaj lead my camel to thine abiding-place, barefoot and clad as he is.'

59. IMPORTANCE OF NAMAZ (SALAH) Story Abdullah ibn tahir, the Governor of Khurasan, was very just. His gendarmescaptured some thieves and reported them to the Governor. http://www.hizmetbooks.org/Endless_Bliss_Fourth_Fascicle/Endless_Bliss_Fourth_Fa

Fascicle-4 Index Chapter # Preface 13- IMPORTANCE OF NAMAZ The book Durr-ul-mukhtar, at the beginning of its discourse on the subject about namaz, and Ibni Abidin, while explaining it on the two hundred and thirty-fourth page of the book Radd-ul-mukhtar, state: Since Adam (alaihissalam), there was namaz once a day in every Shariat. All that had been performed were brought together and were made fard for us. Although performing namaz is not a pillar of iman, it is a pillar of iman to believe that namaz is fard. 'Namaz' means 'dua'. The ibadat that is commanded by the Shariat and which we all know was named 'namaz' (salat). Performing the five daily prayers of namaz is fard-i 'ayn for every Muslim who has reached the age of puberty. That it is fard is openly stated in the Qur'an and hadiths. Five daily prayers of namaz became a commandment on the Miraj night. The Miraj happened on the twenty-seventh night of the month of Rajab a year before the Hegira. Before the Miraj, only the morning and afternoon prayers were performed. With the view of showing the importance of fard namaz, Muhammad Rabhami (rahmatullahi alaih) wrote the Persian book Riyad-un-nasihin, a collection from four hundred and forty-four books, in India in 853 A.H., in the twelfth chapter of the first section of the second part of which he said:

60. Salzburg Festival 2005 - SUMMER 2005 Igor Samobor Nizam AlMulk Radko Polic Myriam Petra Govc ibn tahir took upthe story of Hassan Ibn Sabi, which was mentioned already in Marco Polo’s http://www.salzburgfestival.at/spielplan_werk.php?lang=2&id=2944&sommerflag=1

A  B  C  D  E  F  G  H  I  J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z

Page 3     41-60 of 103    Back | 1  | 2  | 3  | 4  | 5  | 6  | Next 20