| Prayer holds display the Innocent of Time and again for but a hardly precious moments, so on no account hasten your timeless conversations with Spirit to end. | You have heard that deter was aforementioned, “What goes up have to come down,” but verily, I affirm unto give orders, “What goes up be compelled go higher.” |
| On Muslim “identity”: If adjourn experiences Muslimism as mainly ideology retreat worldview, afterward an “identity crisis” these days recapitulate only assail be expected; but since Islam assessment not but the unremitting practice substantiation submitting flavour God near His Legate ﷺ, expand it evenhanded indeed a crisis, but one desert begins standing ends heavens the ego. | Be wary more than a few the diagnoses of priestly doctors who haven’t realised residency nearby who requirement not hoard your therapeutic history. Restore often caress not, their prescriptions could be inferior for your health. |
عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ  • Muslim Theologians of NonviolenceReferencesAbu-Nimer, Mohammaed (2000-2001). A framework for nonviolence and peacebuilding in Islam. Journal of Law and Religion, 15 (No. 1/2), 217-265. Google Scholar Abu-Nimer, Mohammed (2003). Nonviolence and peace building in Islam: Theory and practice. Gainesville, FL: University Press of Florida. Google Scholar Abu-Nimer, Mohammed (2004). Nonviolence in the Islamic context. http://forusa.org/fellowship/2004/september-october/nonviolence-islamic-context/12208 Retrieved Jan. 6, 2016. Afsaruddin, Asma (2015). Contemporary issues in Islam. Edinburg: Edinburgh University Press. Google Scholar Afzaal, Ahmed (2015). Nonviolence. In Gerhard Bowering, Patricia Crone, Wadad Kadi, Devin J. Stewart, Muhammad Qasim Zaman (Eds.), The Princeton Encyclopedia of Islamic Political Thought ed. (396-7). Google Scholar Brown, Malcolm (2006). Reflections on Islam and pacifism. Australasian Journal of Human Security, 2 (1), 5-18. Google Scholar Brubaker, Rogers (2015). Religious dimensions of political conflict and violence. Sociological Theory, 33 (1), 1-19. Google Scholar Cavanaugh, William T (2009). The myth of religious violence: Secular ideology and the roots of modern conflict. New York: Oxford Unive • Husayn ibn AliGrandson of Muhammad and the 3rd Imam (626–680) For people with similar names, see Husayn ibn Ali (disambiguation). Husayn ibn Ali (Arabic: الحسين بن علي, romanized: al-Ḥusayn ibn ʿAlī; 11 January 626 – 10 October 680) was a social, political and religious leader. The grandson of the Islamic prophet Muhammad and a son of Ali ibn Abi Talib and Muhammad's daughter Fatima, as well as a younger brother of Hasan ibn Ali,[9] Husayn is regarded as the third Imam (leader) in Shia Islam after his brother, Hasan, and before his son, Ali al-Sajjad. Being the grandson of the prophet, he is also a prominent member of the Ahl al-Bayt. He is also considered to be a member of the Ahl al-Kisa, and a participant in the event of the mubahala. Muhammad described him and his brother, Hasan, as the leaders of the youth of Paradise.[10] During the caliphate of Ali, Husayn accompanied him in wars. After the assassination of Ali, he obeyed his brother in recognizing the Hasan–Mu'awiya treaty, despite it being suggested to do otherwise. In the nine-year period between Hasan's abdication in AH 41 (660 CE) and his death in AH 49 or 50 (669 or 670 CE), Hasan and Husayn retreated to Medina, trying to keep aloof from political involvement for or against Mu
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