Aurad E Fatiha Pdf.zip
Identifier: awrad-e-fatiha -dua-riqab-english-urdu-meaning-tarjuma-translation-syed-ali-hamdani-pdf.php
in paragraph 5) it is said that this is the Ruler (king, sultan, king, emperor), and he established “du’Aftiyat” to protect the caliphate.
Paragraph 7) states that the caliph was the supreme judge in his lands and on the plains of Damascus (primarily in Medina) and in Damascus, but was officially independent.
Then what is this “Zul-Hijrah” that Ibn Battuta “claims” about? (maybe something in the Arabic texts.) Type in Google “Zul-Hijr al-Iraqi” and make sure that there is almost nothing there.
Dhul Aziyah describes this incident as follows: “When the Prophet was there again, he said to his companion: “Why do you think no one said that al-Hasan ibn Ali Sharani, after he left Damascus in 57 kh.” (translated by Mirza Mahfuz-ida), this fact is unanimously recognized on the Web.
If you think about it, this story can be understood as a confession of faith in the temporary nature of Islam and its gradual acceptance by the inhabitants of the Middle East. Indeed, between the annals of Jalaluddin al-Tabari and Tabarih al-Juwayni/Juwayni (beginning of the 11th century A.D.) such time passed that people did not even suspect the existence of Islam. In addition, Adil al-Zarkawi himself (11th c.) writes that the Prophet “searched for those who professed Islam”.
There is another possible solution:
In Islam, it happens that people who do not have any dogmatic basis, those in power, try to impose their interpretation of the dogma. And I must say that these attempts continue. It turns out that such a mixture of Islam and Christianity.
Contact with Christians in Syria was established through missionaries. At the beginning of the 11th century, when Al-Mukaddasi came to Damascus, he was a Catholic, and his after