Deeniyat educational and charitable trust is a charitable organization that has been trying to educate children, men and Well Designed Attractive Books. Idara-e-Deeniyat ne makaatib ko murattab nizaam ke saath chalaane ka aagaaz kiya hai. "Deeniyat" ke naam se bachchon, mardon aur aurton ke liye alag alag. Assalamu Alaikum Alhumdulillah, by the the grace of Allah subhanahu wa taa'la, Deeniyat Educational and Charitable trust is pleased to announce the Deeniyat.
|Language:||English, Spanish, Hindi|
|Genre:||Academic & Education|
|ePub File Size:||29.85 MB|
|PDF File Size:||10.33 MB|
|Distribution:||Free* [*Regsitration Required]|
caite.info Deeniyat Primary School Syllabus Books. byhttp:// caite.info . PDF WITH TEXT. Uplevel BACK. M. caite.info Deeniyat Adult's Course. bycaite.info download 4 files · PDF WITH TEXT. Uplevel BACK. M. Spreading Islam. The caite.info web is changed to caite.info Please give your suggestion for updating this site at: [email protected]
See more. As Corbin narrates from Shia sources, Ali himself gives this testimony: According to hadith, the verses were sent down in special circumstances known as asbab al-nuzul. As the Qur'an says, "With the truth we God have sent it down and with the truth it has come down. It is suggested based on this translation that performing ablution is not required. A man maybe sincere but mistaken.
We already checked that the download link to be safe, however for your own protection we recommend that you scan the downloaded software with your antivirus. Version History Here you can find the changelog of Deeniyat Course English 1 Year since it was posted on our website on The latest version is 1.
See below the changes in each version:. Continue to Deeniyat Course English 1 Year. Continue to app Rating: This application gives detailed information to pilgrims on one platform.
No need to carry books as you will have all the information on your Dua'a for Protection Worries,Dua for rescue from tough situations,various Click stars to rate this APP! Tapped Out. Newsletter Submit. William Montgomery Watt presents the following possibilities for the sources of Qur'an: According to historian Welch,.
A number of Western historians have addressed the question of whether Muhammad was sincere when he reported receiving revelations. Around a hundred years ago, Thomas Carlyle in his lectures, "On Heroes", vigorously defended Muhammad arguing that one can only accuse him of insincerity if one fails to understand Islam and its worldwide success. Watt notes that "To say that Muhammad was sincere does not imply that he was correct in his beliefs.
A man maybe sincere but mistaken. The modern Westerner has not difficulty in showing how Muhammad may have been mistaken. What seems to a man to come from 'outside himself' may actually come from his unconscious.
It is maintained that in CE, the written text was compiled, and in CE it was standardized, distributed in the Islamic empire and produced in large numbers. Academic scholars often consider it the original version authored or dictated by Muhammad.
The Qur'an itself expresses that it is the book of guidance. Therefore it rarely offers detailed accounts of historical events; the text instead typically placing emphasis on the moral significance of an event rather than its narrative sequence. The latter two terms also denote units of revelation. Other related words are: Main articles: Sura and Ayah.
Chapters are classed as Meccan or Medinan , depending on where the verses were revealed. Chapter titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura. Muslims believe that Muhammad, on God's command, gave the chapters their names. The chapter arrangement is thus not connected to the sequence of revelation. Each sura is formed from several ayat verses , which originally means a sign or portent sent by God.
The number of ayat differ from sura to sura. An individual ayah may be just a few letters or several lines. The ayat are unlike the highly refined poetry of the pre-Islamic Arabs in their content and distinctive rhymes Judaism and Christianity.
The actual number of ayat has been a controversial issue among Muslim scholars since Islam's inception, some recognizing 6,, some 6,, some 6,, and some 6,, although the words in all cases are the same. There is a crosscutting division into 30 parts, ajza , each containing two units called ahzab , each of which is divided into four parts rub 'al-ahzab.
The meaning and interpretation of these initials is considered unknown to most Muslims. In , Egyptian biochemist Rashad Khalifa claimed to have discovered a mathematical code based on the number 19 ,  which is mentioned in Sura In the original Arabic, the chapters and verses employ phonetic and thematic structures that assist the audience's efforts to recall the message of the text.
Some later portions also preserve this form but also in a style where the movement is calm and the style expository. Michael Sells , citing the work of the critic Norman O. The process by which the divine message comes to the heart of a messenger of God is tanzil to send down or nuzul to come down. As the Qur'an says, "With the truth we God have sent it down and with the truth it has come down. It means to cause this revelation to descend from the higher world.
According to hadith, the verses were sent down in special circumstances known as asbab al-nuzul. However, in this view God himself is never the subject of coming down. The Qur'an frequently asserts in its text that it is divinely ordained, an assertion that Muslims believe.
The Qur'an — often referring to its own textual nature and reflecting constantly on its divine origin — is the most meta-textual, self-referential religious text. The Qur'an refers to a written pre-text which records God's speech even before it was sent down. The issue of whether the Qur'an is eternal or created was one of the crucial controversies among early Muslim theologians.
Mu'tazilis believe it is created while the most widespread varieties of Muslim theologians consider the Qur'an to be eternal and uncreated.
Sufi philosophers view the question as artificial or wrongly framed. Muslims maintain the present wording of the Qur'anic text corresponds exactly to that revealed to Muhammad himself: Muslims consider the Qur'an to be a guide, a sign of the prophethood of Muhammad and the truth of the religion.
They argue it is not possible for a human to produce a book like the Qur'an, as the Qur'an itself maintains. Therefore an Islamic philosopher introduces a prophetology to explain how the divine word passes into human expression. This leads to a kind of esoteric hermeneutics which seeks to comprehend the position of the prophet by mediating on the modality of his relationship not with his own time, but with the eternal source from which his message emanates.
This view contrasts with historical critique of western scholars who attempt to understand the prophet through his circumstances, education and type of genius. Main article: Qur'an miracles. Origin and development of the Qur'an. See also: Since most sahaba were unable to read or write, they were ordered to learn from the prisoners-of-war the simple writing of the time.
Thus a group of sahaba gradually became literate. Most chapters were in use amongst early Muslims since they are mentioned in numerous sayings by both Sunni and Shia sources, relating Muhammad's use of the Qur'an as a call to Islam, the making of prayer and the manner of recitation.
Welch, a scholar of Islamic studies, states in the Encyclopaedia of Islam that he believes the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, seeing as he was severely disturbed after these revelations.
According to Welch, these seizures would have been seen by those around him as convincing evidence for the superhuman origin of Muhammad's inspirations. Muhammad's critics, however, accused him of being a possessed man, a soothsayer or a magician since his experiences were similar to those claimed by such figures well-known in ancient Arabia.
Additionally, Welch states that it remains uncertain whether these experiences occurred before or after Muhammad began to see himself as a prophet. Watt argues that a certain amount of writing was necessary for Muhammad to perform his commercial duties though it seems certain that he had not read any scriptures.
Mus'haf and Tahrif. The order of this mus'haf differed from that gathered later during Uthman 's era. Despite this, Ali made no objection or resistance against standardized mus'haf , but kept his own book.
After seventy reciters were killed in the Battle of Yamama , the caliph Abu Bakr Zayd ibn Thabit , collected the chapters and verses and produced several hand-written copies of the complete book.
Thus, a group of reciters, including. In about , as Islam expanded beyond the Arabian peninsula into Persia , the Levant and North Africa, the third caliph Uthman ibn Affan ordered the preparation of an official, standardized version, in order to preserve the sanctity of the text and perhaps to keep the Rashidun Empire united, see Uthman Qur'an. Five reciters from amongst the companions produced a unique text from the first volume which had been prepared on the orders of Abu Bakr and which was kept with Hafsa bint Umar.
The other copies already in the hands of Muslims in other areas were collected and sent to Medina where, on orders of the Caliph, they were destroyed by burning or boiling. Some of these parts are known by names and these names are the first few words by which the juz' starts. A juz' is sometimes further divided into two ahzab , and each hizb subdivided into four rub 'al-ahzab. A different structure is provided by the ruku'at , semantical units resembling paragraphs and comprising roughly ten ayat each.
Tajwid is the term for techniques of recitation , and assessed in terms of how accessible the recitation is to those intent on concentrating on the words. Until one has learned al-Fatiha, a Muslim can only say phrases like "praise be to God" during the salat. Hafaz which translate as "reciter" or "protector," respectively.
Seven reliable, three permissible and at least four uncanonical — in 8 sub-traditions each — making for 80 recitation variants altogether. These recitations differ in the vocalization tashkil of a few words, which in turn gives a complementary meaning to the word in question according to the rules of Arabic grammar.
For example, the vocalization of a verb can change its active and passive voice. It can also change its stem formation, implying intensity for example.
Vowels may be elongated or shortened, and glottal stops hamzas may be added or dropped, according to the respective rules of the particular recitation.
For example, the name of archangel Gabriel is pronounced differently in different recitations: Muslims firmly believe that all canonical recitations were recited by Muhammad himself, citing the respective isnad chain of narration, and accept them as valid for worshipping and as a reference for rules of Sharia.
The uncanonical recitations are called "explanatory" for their role in giving a different perspective for a given verse or ayah. Today several dozen persons hold the title "Memorizer of the Ten Recitations. The presence of these different recitations is attributed to many hadith. Malik Ibn Anas has reported: Suyuti , a famous 15th century Islamic theologian, writes after interpreting above hadith in 40 different ways: Many reports contradict the presence of variant readings: The Qur'an has also specified that it was revealed in the language of Muhammad's tribe: However, the identification of the recitation of Hafss as the Qira'at al-'ammah is somewhat problematic when that was the recitation of the people of Kufa in Iraq, and there is better reason to identify the recitation of the reciters of Madinah as the dominant recitation.
So the hamzah is of the dialect of the Najd whose people came to comprise the dominant Arabic element in Kufa giving some features of their dialect to their recitation, whereas the recitation of Nafi' and the people of Madinah maintained some features of the dialect of Hijaz and the Quraysh. There are many editions, large and small, elaborate or plain, expensive or inexpensive. Bilingual forms with the Arabic on one side and a gloss into a more familiar language on the other are very popular.
There are existing specimen of pages and blocks dating from the 10th century CE. It seems to have been prepared for sale in the Ottoman empire. This was followed by editions from Kazan , Persia and Istanbul  Muslims instead lavished love and care upon the sacred text itself.