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A Muslim girl, imprisoned by her religion and severe disability, is healed and set free by God.
Commentary and reflections on the first portion of the supplication recited daily during the month of Ramadhan that begins with "Allahumma adkhil `alaa ahli-l-quboor as-suroor" (O Allah, give happiness to the people of the grave). Includes Part I and II.
This book is one of the many Islamic publications distributed by Mustafa Organization throughout the world in different languages with the aim of conveying the message of Islam to the people of the world. Mustafa Organization is a registered Organization that operates and is sustained through collaborative efforts of volunteers in many countries around the world, and it welcomes your involvement and support. Its objectives are numerous, yet its main goal is to spread the truth about the Islamic faith in general and the Shi`a School of Thought in particular due to the latter being misrepresented, misunderstood and its tenets often assaulted by many ignorant folks, Muslims and non-Muslims. Organization's purpose is to facilitate the dissemination of knowledge through a global medium, the Internet, to locations where such resources are not commonly or easily accessible or are resented, resisted and fought!
A myth-shattering view of the Islamic world's myriad scientific innovations and the role they played in sparking the European Renaissance. Many of the innovations that we think of as hallmarks of Western science had their roots in the Arab world of the middle ages, a period when much of Western Christendom lay in intellectual darkness. Jim al- Khalili, a leading British-Iraqi physicist, resurrects this lost chapter of history, and given current East-West tensions, his book could not be timelier. With transporting detail, al-Khalili places readers in the hothouses of the Arabic Enlightenment, shows how they led to Europe's cultural awakening, and poses the question: Why did the Islamic world enter its own dark age after such a dazzling flowering?
This thesis focuses on the intersections of masculinity, old age and sexuality from the perspectives of old men themselves, how they understand and experience sex and sexuality in later life. The study uses qualitative in-depth interviews and body diaries, an exploratory method that asked men write about their bodies in everyday life. Twenty-two men, born between 1922 and 1942, participated in the study. The aim of the thesis is two-fold: firstly, to study sexual subjectivities of old men, how old men articulate and make meaning around sexuality in later life. Secondly, the study aims to explore theoretically what a male body may become in relation to ageing; in what ways the ageing male body could be a site for rethinking masculinity and the male body. This aim was inspired by feminist theories in dialogue with the deleuzian concept becoming. Similarly to gender, age is understood to take shape and become intelligible in social and cultural contexts. Furthermore, the thesis stresses the significance of the specificities of the ageing body to the shaping of masculinity, sexuality and subjectivity. The body is therefore discussed as an “open materiality”, beyond the binaries of culture and nature/materiality. This thesis discusses the concepts intimacy and touch as central to how old men’s sexual subjectivities take shape, allowing for alternative conceptualisations of sexuality beyond erection and intercourse. Intimacy and touch are understood and discussed in several different ways. By orienting themselves to touch and intimacy the old men emerged as more mature, unselfish and with more serene sexual desires. This also involved them distancing themselves from the younger man/other men, whom they perceived as more selfish, inconsiderate and with stronger sexual desires. Intimacy and touch could in this respect be understood as resources for shaping desirable heterosexual masculinity. An orientation to intimacy and touch enabled old men to appear as neither asexual nor as “dirty” old men. But the study also suggests that a turn to intimacy and touch may open up possibilities for rethinking and reconfiguring sexuality, masculinity and the male body. The ageing body then need not be understood as an obstacle but as an enabling site that provides opportunities for intimacy and touch. Moreover, the thesis presents affirmative old age as an alternative conceptualisation of old age, beyond both the discourses of successful ageing and the discourses of old age as negativity and decline. As a theory of difference and bodily specificity, affirmative old age may be of interest for further feminist theorising.
A Dark Path to Freedom tells one of the most exciting life stories of the twentieth century. Born on the eve of the Russian Revolution, Ruzi Nazar was charming, brilliant and passionately committed to Central Asia's liberation from Soviet rule. He was a Red Army officer during World War II, then a fugitive in postwar Germany's underworld, and finally emigrated to the US, mixing with the powerful and famous and rising high in the CIA. He became a US diplomat in Ankara and Bonn, and an undercover agent in Iran. Nazar's foresight was as impressive as his career. He predicted that Communism would collapse from within, briefing Reagan before the Gorbachev talks. A moderate Muslim, his warnings about Islamist radicalism fell on deaf ears. This remarkable biography casts unique light on the lives of those caught up in World War II and the Cold War, and the independence struggles of nationalities oppressed by Communism. -- Inside jacket flap.
Imagine yourself at the moment of your death. What thoughts cross your mind? Memories of family and friends? Panic? Regrets? Remembrance of Allah? What is death? What happens to us after we die? What is life in the Hereafter like, this new and strange world after death? Do we lose consciousness of this life? Where does our soul go? Do we feel and think the same? The ineffable feeling of crossing the boundary between this world and the next cannot be described in words, nor imagined in the mind, but can be understood only through divine revealation and inspiration. Let us for the next few moments seek an understanding of this, death, the only certainty in life. Sometimes we may not want to know about the processes that occur after we die because we are afraid or don't want to think about it. However, this is not the attitude of a Muslim. We should be foremost in learning and understanding death, so we can live our lives accordingly. The prophet (saw) said, "Live in this world as though you are a stranger or a traveler (passing through it)." [Muslim] We are on a journey and should know about the whole journey's itinerary, not just one part. Death is inevitable. It is the one thing that we can be certain about in life. We are born to die. Every soul shall have a taste of death no matter who they are. This is confirmed for us many times in the Quran: "Every soul shall have a taste of death: and only on the Day of Judgement shall you be paid your full recompense." (Quran 3:185) "Every soul shall have a taste of death: and We test you by evil and by good, by way of trial. To Us must you return." (21:35) "Every soul shall have a taste of death: In the end to Us shall you be brought back." (29:57) Death is not pure annihilation, but rather both the living and dead are aware, but there is a difference that can't be compared. Death is merely movement from one world to another. It can be described as a journey through a wormhole to a separate dimension of existence.
The text authored by Muhammad Al Tijani Al Samawi presents an english translation of the famous event of Raziyyat Yawm al-Khamees, known as Black Thursday which took place in the last days before the Holy Prophet's demise. It concerns an incident during the Prophet's illness when he asked for writing materials to dictate a will, but the people present around him said that he was talking nonsense. This event is a point of controversy between the two largest sects of Islam. This book presents the reality of what happened and who was the person involved who had the audacity to cast such aspersion on the Messenger of Allah (S).