An English interpretation of the Holy Quran by A. Yusuf Ali

By A. Yusuf Ali

It's the responsibility of each Muslim, guy, lady, or baby to learn the Qur an and are aware of it in keeping with his personal skill. If anyone people attains to a couple wisdom of figuring out of it through research, contemplation, and the attempt of lifestyles, either outward and inward, it really is his accountability, in response to his skill, to educate others, and percentage with them the enjoyment and peace which outcome from touch with the religious global. The Qur an certainly each spiritual publication needs to be learn, not just with the tongue and voice and eyes, yet with the easiest mild that our mind can offer, or even extra, with the truest and purest gentle which our middle and sense of right and wrong may give us. it's during this spirit that i'd have my reads method the Qur an. -From the creation

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Abū-ʿUṯmān ad-Dimašqī’s translation of the Greek text reads, “al-maḥmūl ʿalā kaṯīrīn muḫtalifīn bi-n-nawʿ min ṭarīq mā huwa” (Badawī Manṭiq III,1024). ” which he incorporated in most of his works on logic. 16, 10–11/51; cf. Goichon Directives 92–93, Inati Logic 58–59). For ẓāhiriyyūn see the second following note below. 15 This is a reference to Avicenna’s theory that “all knowledge is either forming concepts personal texts by avicenna and his disciples 15 until I finished [in this fashion] a literal16 reading of Logic with him; as for its minute implications, though, he had no notion of them.

N 27 For the meaning of the terms taṣarrafat al-aḥwāl and ʿamal/aʿmāl see Dozy. See Chapter 2, W3. ” Abū-l-Ḥusayn Aḥmad ibn-Muḥammad as-Sahlī was a well-known patron of the Greek sciences. Gohlman 124n41 notes that his name is given as as-Suhaylī by both Ṯaʿālibī and Yāqūt, but in all the manuscripts of the Autobiography and of the relevant works by Avicenna it is written as as-Sahlī, which, short of a comprehensive investigation, ought to be followed. He also commissioned works from Avicenna’s teacher of medicine, Abū-Sahl al-Masīḥī.

Turki in EI²); they were also called “Dāʾūdiyya” after the founder, Dāʾūd ibn-Ḫalaf (d. 270/884). , those who would adhere uncritically to the literal text, or the apparent meaning, of Aristotle’s Organon, and into those (like himself) who would delve into its deeper implications. ) writing from Rayy, Avicenna describes the literalists as never having “suffered the pains of analyzing the details of problems so that they may gain a syllogistic habit” (T13, § 4), and as paying too much attention to the form of the syllogism rather than its contents (T13, §§ 5–6).

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