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Prophet Yaqub also known as Jacob, is a prophet in Islam who is mentioned in the Qur'an. He is acknowledged as a patriarch of Islam. Muslims believe that he preached the same monotheistic faith as did his forefathers: Ibrahim, Ishaq and Ismail. Yaʿqūb is mentioned 16 times in the Qur'an. In the majority of these references, Jacob is mentioned alongside fellow Hebrew prophets and patriarchs as an ancient and pious prophet who remained in the "company of the elect". Muslims hold that Jacob was the son of Isaac and that he preached the Oneness of God throughout his life. As in Christianity and Judaism, Islam holds that Prophet Jacob had twelve sons, each of which would go on to father the Twelve Tribes of Israel. Jacob plays a significant role in the story of his son, Joseph, and is referenced around twenty-five times throughout the narrative. The Qur'an further makes it clear that God made a covenant with Jacob and Jacob was made a faithful leader by God's command. Prophet Joseph or Yusuf ibn Yaqub is an Islamic prophet found in the Qurʾān, the scripture of Islam, and corresponds to Joseph (son of Jacob), a character from the Jewish religious scripture, the Tanakh, and the Christian Bible. It is one of the common names in the Middle East and among Muslim nations. Of all of Jacob's children, Joseph was the one given the gift of prophecy. Although the narratives of other prophets are mentioned in various suras, the complete narrative of Joseph is given only in one sura, Yusuf, making it unique. It is said to be the most detailed narrative in the Qur'an and bears more details than the Biblical counterpart. Prophet Yusuf (Joseph) is believed to have been the eleventh son of Jacob (Yaʿqūb), and, according to many scholars, was his favorite. According to Ibn Kathir, “Prophet Jacob (Yaqub) had twelve sons who were the eponymous ancestors of the tribes of the Israelites. The most noble, the most exalted, the greatest of them was Joseph." The story begins with Joseph revealing a dream to his father, which Jacob recognizes as a vision. {He [Ya'qub (Jacob)] said, 'Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him.' They said, 'If a wolf devours him, while we are 'Usbah (a strong group) (to guard him), then surely, we are the losers.’} (Quran Yusuf (Joseph): 13-14) Perhaps you do not know, but the life of a wolf is not an easy one. Just because we wolves have long, sharp fangs and deadly claws, does not mean that we always get what we want. That is just a part of being a wolf. All creatures have fangs and claws just like us. But in some cases their fangs and claws are hidden behind a sweet smile. Often, people take such a smile to heart and attack the fangs and claws as they are clear to the eye. I am often a target for humans. You know, they often persecute me. They say bad things about me and my kind. Humans say that a wolf has no morals! And when they speak of the evil one from their own kind, they call him "A wolf!" This is an insult to us wolves. The human, who is called a "wolf' is often accused of having girl friends but the wolf is a stable and family minded creature. In fact, other species of animals envy our cozy family life and emotional stability. I do not want to speak so much about myself. I am telling you these things because I feel really angry. I suffer because of the injustice of this world and I hate to find myself in a situation where I am being oppressive. But I also dislike to be in the situation where a human being uses his intelligence to oppress us wolves. I am an oppressed wolf. "Yusuf’s wolf!" Yes, that is what they call me. This is the name that made me famous throughout history. But I swear that I did not see Prophet Yusuf (Joseshp) even once in my life. I did not see him, eat him, rip his clothes or even come close to him. It was simply a tragedy from beginning to end....
An alternate approach to Islamic art emphasizing literary over historical contexts and reception over production in visual arts and music.
Many muslims turn to materials labeled as Halal banter or halal humour in order to take a break and have a bit of laugh. The problem is that the majority of these materials (Halal banter /humour) is often just a recycling of memes from non Muslim sources. A lot of it is shallow and lacks the wit or depth many muslims are looking for. A lot of the times, religious practises are used in a mocking scenario. The practising muslim finds it hard to enjoy any of it without feeling guilty or uneasy. This is while the Islamic library and heritage is brimming with light hearted content that serve as an amusement and entertainment for the heart as well as a record of the social and cultural history of the past generations. Muslim historians and chronologists ensured to preserve any interesting stories involving bizzare events, humor or anything else out of the ordinary in their books of history. They also included biographies and stories of those famed for their humour or entertaining stories such as Asha`ab, Juha and others. We find plenty of these type of materials in the classical works of famed scholars such as Imam al-Dhahabi in his 'Siyar A'lam al-Nubala', al-Khateeb al-Baghdadi in his `History of Baghdad`, and ibn Asa`kir in his `History of Damascus`, who did not leave out anything that has reached them no matter how trivial it might be; no doubt with the intention of preserving it for future generations. Additionally, books dedicated to humorous or interesting stories have been authored. Examples of this include `The Stories of the Fools and the Dumb` and `The Intelligent` by ibn al-Jawzi, `al-Tatfil: Wa-hikayat al-tufailiyin` (Interloping and the Stories of the Interlopers) by al-Khateeb al-Baghdadi. Many books dealing with humour and storytelling which are based on these classical sources have been written in modern time such as `Smile` by Sheikh Aidh al-Qarni. However, all these works are written in Arabic and little work has been carried out throughout the years and up until now into translating these books into English, As a result , English speaking readers are left out from accessing this enriching and entertaining side of the Islamic heritage. Unaware of and unable to access this side of the Islamic library, these readers would look in any other place but the Islamic library when seeking something light hearted and entertaining believing that these kind of theme is non-existent in the Islamic heritage. "From The Islamic Heritage :Truly Halal Humour " dives deep into the ocean of muslim literature to bring out pearls of humour and wit from this hidden treasure.
This expansive four-volume encyclopedia presents a broad introduction to Islam that enables learning about the fundamental role of Islam in world history and promotes greater respect for cultural diversity. One of the most popular and widespread religions in the world, Islam has attracted a great deal of attention in recent times, particularly in the Western world. With the ongoing tensions in the Middle East and a pervasive sense of hostility toward Arab Americans, there is ever increasing need to examine and understand Islam as a religion and historical force. Islam: A Worldwide Encyclopedia provides some 700 entries on Islam written by expert contributors that cover the religion from the birth of Islam to the present time. The set also includes 16 pages of color images per volume that serve to illustrate the diverse expressions of this important religious tradition. Each entry begins with a basic introduction, followed by a general discussion of the subject and a conclusion. Each entry also features a further readings list for readers. In addition to supplying a comprehensive, authoritative overview of Islam, this work also specifically addresses many controversial related issues, including jihad, violence in Islam, polygamy, and apostasy.
A timely addition to the literature on the holy book of Islam, this translation provides both the original Arabic verse as well as extensive explanations and interpretations in modern English. Additional commentary is offered on the social and historical aspects of Islam, as well as the existence and unity of God, the concept of resurrection, and other theological complexities. Several special glossaries detailing the names of God and Qur'an vocabulary are also included.
Perhaps the best Quran English translation. It is clear, easy to read, and very faithful to the Arabic original. It closely follows the Arabic text, and often reminds the reader of the Arabic original. It uses today's English language, and today's English vocabulary, thus it is easy to read and understand. The flow is smooth, the sentence structure is simple, the meaning is clear. This Quran translation has no interpretations, no footnotes, and no explanations. It is a pure translation of the Quran, from Arabic to English, and it does not try to emphasize any school of thought. The text purely and accurately translates the Holy Quran, from Arabic, into contemporary English. It was translated by a Muslim, who saw firsthand the miracles inside the Quran. His native language is Arabic; his everyday language is American English. For 15 years, he studied the Quran. For many years, he translated speech between his mother and his wife. For a living, he develops quality software. This Quran translation is available in two editions. This edition (A) uses the word "Allah" to refer to the Creator. Edition (B) uses the word "God". Quran Sura 91. The Sun. ash-Shams. In the name of Allah, the Gracious, the Merciful. 1. By the sun and its radiance. 2. And the moon as it follows it. 3. And the day as it reveals it. 4. And the night as it conceals it. 5. And the sky and He who built it. 6. And the earth and He who spread it. 7. And the soul and He who proportioned it. 8. And inspired it with its wickedness and its righteousness. 9. Successful is he who purifies it. 10. Failing is he who corrupts it. 11. Thamood denied in its pride. 12. When it followed its most wicked. 13. The messenger of Allah said to them, "This is the she-camel of Allah, so let her drink." 14. But they called him a liar, and hamstrung her. So their Lord crushed them for their sin, and leveled it. 15. And He does not fear its sequel. The Quran is the last Book from the Creator. It contains guidance, mercy, and healing. The Quran is a blessing, within reach.
A new understanding of the transformation of Anatolia to a Muslim society in the thirteenth-fourteenth centuries based on previously unpublished sources.
The Lawful and the Prohibited in Islam is a long-awaited translation of Dr. Yusuf Al-Qaradawi's well-known Arabic work, Al-Halal Al-Haram Fil-Islam. Over the years since ite first publication in 1960, this volume has enjoyed a huge readership in the Arabic speaking world and is now in its 20th edition. It came to dispel the ambiguities surrounding the honorable Shari'ah, and to fulfill the essential needs of the Muslims in this age. It clarifies the Halal (Lawful) and why it is Halal, and the Haram (Prohibited) and why it is Haram, referring to the Book of Allah and the Sunnah of His Messenger (peace be on him). It answers all the questions which may face the Muslims today, and refutes the ambiguities and lies about Islam. In a very simple way, Al-Halal Al-Haram Fil-Islam delves into the authentic references in Islamic jurisprudence and fiqh. It therefrom extracts judgments of interest to contemporary Muslims in the areas of worship, business dealings, marriage and divorce, food and drink, dress and ornaments, patterns of behavior, individual and group relations, family and social ethics, habits and social customs. Referring to authentic texts, it clarifies that "Permission is the rule in everything, unless it is otherwise specified in matters that adversely affect individuals or groups." It also clarifies that "Allah is the only authority who has the right to legislate for the lawful and the prohibited."
This book is concerned with the rationality and plausibility of the Muslim faith and the Qur'an, and in particular how they can be interrogated and understood through Western analytical philosophy. It also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
This volume records the lives and efforts of some of the prophets preceeding the birth of Mohammad. It devotes most of its message to two towering figures--Abraham, the Friend of God, and his great-grandson, Joseph. The story is not, however simply a repetition of Biblical tales in a slightly altered form, for Ṭabarī sees the ancient pre-Islamic Near East as an area in which the histories of three different peoples are acted out, occasionally meeting and intertwining. Thus ancient Iran, Israel, and Arabia serve as the stages on which actors such as Biwarasb, the semi-legendary Iranian king, Noah and his progeny, and the otherwise unknown Arabian prophets Hud and Salih appear and act. In the pages of this volume we read of the miraculous birth and early life of Abraham, and of his struggle against his father's idolatry. God grants him sons--Ishmael from Hagar and Isaac from Sarah--and the conflicts between the two mothers, the subsequent expulsion of Hagar, and her settling in the vicinity of Mecca, all lead to the story of Abraham's being commanded to build God's sanctuary there. Abraham is tested by God, both by being commanded to sacrifice his son (and here Ṭabarī shows his fairness be presenting the arguments of Muslim scholars as to whether that son was Ishmael or Isaac) and by being given commandments to follow both in personal behavior and in ritual practice. The account of Abraham is interlaced with tales of the cruel tyrant Nimrod, who tried in vain both to burn Abraham in fire and to reach the heavens to fight with God. The story of Abraham's nephew Lot and the wicked people of Sodom also appears here, with the scholars once again arguing--this time over what the exact crimes were for which the Sodomites were destroyed. Before proceeding to the story of Joseph, which is recounted in great detail, we linger over the accounts of two figures associated with ancient Arabia in Muslim tradition: the Biblical Job, who despite his trials and sufferings does not rail against God, and Shu'ayb, usually associated with the Biblical Jethro, the priest of Midian and father-in-law of Moses. Finally we meet Joseph, whose handsome appearance, paternal preference, and subsequent boasting to his brothers lead to his being cast into a pit and ending up as a slave in Egypt. His career is traced in some detail: the attempted seduction by Potiphar's wife, his imprisonment and eventual release after becoming able to interpret dreams, and his rise to power as ruler of Egypt. The volume ends with the moving story of Joseph's reunion with his brothers, the tragi-comic story of how he reveals himself to them, and the final reunion with his aged father who is brought to Egypt to see his son's power and glory. This is proto-history told in fascinating detail, of us in different contexts, as well as of others completely unknown to Western readers.