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In Sura Al Imran Allah Almighty says “Whoever chooses a religion other then Islam, it will not be accepted from them, and they will be losers in the hereafter.”
In Sura Al Imran Allah Almighty says “Whoever chooses a religion other then Islam, it will not be accepted from them, and they will be losers in the hereafter.”
See lessAll Prophets were Muslim. All Prophets had miracles and all Prophets loved the good and hated the evil. All the Prophets were very handsome. All Prophets knew about the last Prophet Muhammad and told their peoples to believe in him.
All Prophets were Muslim. All Prophets had miracles and all Prophets loved the good and hated the evil. All the Prophets were very handsome. All Prophets knew about the last Prophet Muhammad and told their peoples to believe in him.
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The people who follow Imam Abu Hanifa r.h in Islamic Jurisprudence are called Hanfi.
The people who follow Imam Abu Hanifa r.h in Islamic Jurisprudence are called Hanfi.
See lessAllah made Adam, gave him knowledge and free will and then obliged him to worship him, as it is mentioned in the Holy Quran: And I did not create the jinn and mankind except to worship Me.... (51:56)
Allah made Adam, gave him knowledge and free will and then obliged him to worship him, as it is mentioned in the Holy Quran:
And I did not create the jinn and mankind except to worship Me…. (51:56)
See lessHazrat Isa alaihis salam was the messenger of Allah, he was born without father, and he was not a son of Allah as Allah doesn't have any family. Allah saved him from the assassination.
Hazrat Isa alaihis salam was the messenger of Allah, he was born without father, and he was not a son of Allah as Allah doesn’t have any family. Allah saved him from the assassination.
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The Islamic economic system, on the one hand, aims to guarantee individual liberty, freedom of choice, private property and enterprise, the profit motive and possibilities of unlimited effort and reward. On the other hand, it seeks to provide effective moral filters at different levels of life and aRead more
The Islamic economic system, on the one hand, aims to guarantee individual liberty, freedom of choice, private property and enterprise, the profit motive and possibilities of unlimited effort and reward. On the other hand, it seeks to provide effective moral filters at different levels of life and activity and established institutions in the voluntary sector, as well as through state apparatus to ensure economic development and social justice in the society.
Islam does not prescribe a particular economic system but provides the core elements and principles, which form the basic philosophy of a system or an economy. Islam provides primarily normative principles for economics and finance. However, it is not devoid of positive economic statements or hypotheses. Several areas of economics are truly positive and cannot be different in an Islamic or in any other framework.
ابو عبداللہ محمد بن اسمعیل بخاری
ابو عبداللہ محمد بن اسمعیل بخاری
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for guidance of human
for guidance of human
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Imam Ahmad bin Hambal was a prominent Muslim scholar, theologian, and jurist who lived in the 9th century. He was the founder of one of the four main Sunni schools of Islamic jurisprudence, known as the Hanbali school. His teachings had a significant impact on Sunni Islamic law and theology and he iRead more
Imam Ahmad bin Hambal was a prominent Muslim scholar, theologian, and jurist who lived in the 9th century. He was the founder of one of the four main Sunni schools of Islamic jurisprudence, known as the Hanbali school. His teachings had a significant impact on Sunni Islamic law and theology and he is considered one of the most important figures in the early development of Sunni Islam.
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The phrase "The Kalam of Allah is not like our Kalam" is often used to explain the nature of Allah speech in relation to human language and communication. The statement highlights the belief that Allah speech is better, perfect, and transcendent, while human speech is finite, imperfect, and subjectRead more
The phrase “The Kalam of Allah is not like our Kalam” is often used to explain the nature of Allah speech in relation to human language and communication.
The statement highlights the belief that Allah speech is better, perfect, and transcendent, while human speech is finite, imperfect, and subject to interpretation. Therefore, the Kalam of Allah, or Allah speech, cannot be compared to the Kalam of humans.
This statement emphasizes the incomparable nature of God and His wisdom, as well as the limitations of human language and understanding when it comes to fully comprehend Allah communication. It also serves as a reminder to Muslims that when they recite the Quran or engage in religious discourse, they are dealing with human language and discourse that is subject to interpretation and cannot fully capture the depth and complexity of Allah communication.
Overall, the phrase “The Kalam of Allah is not like our Kalam” is an important theological concept in Islamic philosophy that helps to reinforce the nature of Allah communication and the limitations of human language and understanding.
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