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Updated: May 1, 2025
They are in TN, p. 315. 'Why lags the word, "Am I not your Lord"? "Yea, that thou art," let us make reply. The poetess was a true Bahaite. More than this; the harvest sown in Islamic lands by Ḳurratu'l 'Ayn is now beginning to appear.
But not merely the plan and arrangement of his work give evidence of the influence upon Saadia of Islamic schools, many of his arguments, those for example on the existence of God and the creation of the world, are taken directly from them.
The Shaykhu’l-Islám and his satellites, including muftís, qádís, hujáhs, shaykhs, súfís, ḥájís, mawlavís, dervishes, and others, vanished at a stroke more determined, more open, and drastic than the one dealt the Shí’ihs by the Sháh and his government. The mosques of the capital, the pride and glory of the Islamic world, were deserted, and the fairest and most famous of them all, the peerless St.
In a word, the Mussalman's free choice of a Khalifa such as Islamic tradition defines is made an unreality. The age of misunderstanding and mutual warfare among religions is gone. If India has a mission of its own to the world, it is to establish the unity and the truth of all religions. This unity is established by mutual help and understanding between the various religions.
By the end of 1918 Bolshevism's Oriental propaganda department was well organized, divided into three bureaux, for the Islamic countries, India, and the Far East respectively. With Bolshevism's Far Eastern activities this book is not concerned, though the reader should bear them in mind and should remember the important part played by the Chinese in recent Russian history.
Through Abu Bekr five converts were gained for the new religion, of whom Othman is the most important. His part in the establishment of the Islamic dominion was no slight one, but at the present he remains simply one of the early enthusiastic converts to Mahomet's evangel, while he enwound himself into the fortunes of his teacher by marrying Rockeya, one of Mahomet's daughters.
It will, moreover, as its repercussions are more widely spread to other Islamic countries, and its vast significance is more clearly apprehended by the adherents of both Christianity and Islám, hasten the termination of the period of transition through which the Faith, now in the formative stage of its growth, is passing.
Bound together both by the ties of Islamic fraternity and by the pressure of Western competition, they co-ordinate their efforts much more easily than politicals have succeeded in doing. Here liberals, Pan-Islamists, and nationalists can meet on common ground.
It aims at the broadening and the reinforcement of the foundations of the Faith in each of the twelve areas that are to serve as operational bases for the prosecution of these twelve national plans; the opening of one hundred and thirty-one territories to the Faith; the consolidation of one hundred and eighteen territories; the translation and printing of literature in ninety-one languages; the construction of two Mashriqu’l-Adhkárs; the acquisition of sites for the future construction of eleven Temples; the formation of forty-eight national spiritual assemblies; the founding of forty-seven national Hazíratu’l-Quds; the incorporation of fifty national spiritual assemblies; the framing of Bahá’í national constitutions and the establishment of Bahá’í national endowments by each of these national assemblies; the adoption of preliminary measures for the construction of Bahá’u’lláh’s Sepulcher; the erection of the first dependency of the first Mashriqu’l-Adhkár of the western world; the development of the institution of the Hands of the Cause; the transformation of the International Bahá’í Council into an international Bahá’í court; the codification of the laws and ordinances of the Kitáb-i-Aqdas; the establishment of six national Bahá’í Courts in the chief cities of the Islamic East; the extension of international Bahá’í endowments in the Plain of Akká and on the slopes of Mt.
The process which it set in motion, gradually progressing and unfolding, began by establishing His Cause for a time in the very midst of the jealously-guarded stronghold of Shí’ah Islám, and brought Him in personal contact with its highest and most illustrious exponents; then, at a later stage, it confronted Him, at the seat of the Caliphate, with the civil and ecclesiastical dignitaries of the realm and the representatives of the Sulṭán of Turkey, the most powerful potentate in the Islamic world; and finally carried Him as far as the shores of the Holy Land, thereby fulfilling the prophecies recorded in both the Old and the New Testaments, redeeming the pledge enshrined in various traditions attributed to the Apostle of God and the Imáms who succeeded Him, and ushering in the long-awaited restoration of Israel to the ancient cradle of its Faith.
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