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*About Islamall Islamic Content In One Places
*About Islamall Islamic Content In One Place Crossword
This is the Last Will and Testament of me ______________ of ________________ made the ___ day of __________ 1993.1. I REVOKE all former Wills, Codicils, and Testamentary Dispositions previously made by me.
The right of non-Muslims to be protected against outside aggression in return for paying jizya., Poor and needy non-Muslims have the right to social security under Islamic Law. Examples from history where non-Muslims were provided from the public treasury., Receiving good treatment is the right of a non-Muslim under Islam, not just a matter of courtesy., Protection of life, property, and honor. ALL ISLAMIC CONTENT IN ONE PLACE: Home Q & A FREE DOWNLOADS Kids ONLINE BAYAN Blog FORUMS ABOUT ISLAM IS LIFE JUST A GAME Loading. Online Quran Tools: tool 1. Quran Audio Library. Al quran tamil mp3. This category is on: Beliefs of Islam. This website is for people of various faiths who seek to understand Islam and Muslims. It contains a lot of brief, yet informative articles about different aspects of Islam. New articles are added every week. Also, it features Live Help through chat. Arabian religion, beliefs of Arabia comprising the polytheistic beliefs and practices that existed before the rise of Islam in the 7th century, a period often referred to as the Jahiliyyah (‘Age of Ignorance’). Knowledge of these religious practices rests mainly on archaeological and epigraphic data.
2. I APPOINT ______________ of ________________ and ______________ of ________________ to be the joint Executors and Trustees of this my last Will and Testament. BUT IF anyone or more of the above named persons should refuse to act, predecease me, or die before the trusts hereof have been fully performed, THEN I APPOINT ______________ of ________________ to be the Executor and Trustee of my Will and Testament in the place and stead of anyone or more of the above named persons, and the expression, `my Trustee, used throughout include the Trustee for the time being, whether original or substitution.
3. I GIVE, DEVISE AND BEQUEATH all my real and personal property of every nature and kind, wheresoever situated, including any property over which I may have a general power of appointment, to my Trustees upon the following trusts, namely:
a) subject to my express direction to the contrary, to use their discretion in the realization of my estate with the power to my Trustees to sell, call in or convert into cash at such time or times and in such manner and upon such terms, either for cash or credit or part cast and part credit as my Trustees may in their absolute discretion decide upon or to postpone such conversion of my estate or any part or parts thereof for such length of time as they may think best and I hereby declare that my said Trustees may retain any portion of my estate in the form in which it may be at the time of my death, notwithstanding that it may not be in the form of an investment in which Trustees are authorized to invest trust funds and whether or not there is liability attached to any such portion of my estate for such length of time as my Trustees in their absolute discretion deem advisable and my Trustees shall not be held responsible for any loss that may happen to my estate by reason of their so doing;
b) to pay my just debts, funeral and other testamentary expenses, all succession duties, inheritance and death taxes, and all expenses necessarily incidental thereto, to be paid and satisfied by my Trustees as soon as conveniently may be after my death;
c) to pay such religious taxes (like khums and kaffarah) and other expenses for hiring people to do qaza prayers and fasts;
d) to divide and pay or transfer the balance of my estate as soon as is reasonably practicable after my death as follows:
(i) to my eldest son, __________, my dress in which I die, my ring and my personal Qur’an;(ii) to my wife / husband....(iii) to my father....(iv) to my mother.......(v) to my son, __________, .......(vi) to my daughter, __________, .......
4. The share of each child of mine as determined above shall be paid or transferred to such child of mine, if he or she is over the age of twenty-one at the time of my death, for his or her own use absolutely.
If however, any child of mine, whether male or female, is under the age of twenty-one at the time of my death, my Trustees shall hold and keep invested the share of such child of mine and the income from and capital of such share or so much thereof as my Trustees in their discretion consider advisable shall be paid to or applied for maintenance, education and benefit of such child of mine until he or she reaches the age of twenty-one, at which time my Trustees shall pay or transfer the amount remaining of the share of such child, if any, to such child for his or her own use absolutely.
5. I NOMINATE CONSTITUTE AND APPOINT __________ of _____________ to be the Guardian of my infant children. I direct the Guardian of my infant children to raise them as Muslims according to the rules, customs and teachings of the Shi’ah Ithna `Ashari sect of Islam.
6. In the event that my said wife should predecease me, then I direct my Trustees to distribute the share that my wife would have received had she survived me amongst my parents and my children alive at my death in the same proportion and in the same manner as provided for in paragraph 3 (d) (i, iii to vi) of this my Will and the provisions of paragraph 4 of this my Will shall apply mutatis mutandis.
7. In the event that my mother or my father or both my mother and my father should predecease me, then I direct my Trustees to distribute the share that my mother or my father or both my mother and my father would have received had they survived me amongst my wife and my children alive at my death in the same proportion and in the same manner as provided for in paragraph 3 (d) (i, ii, v to vi) of this my Will and the provisions of paragraph 4 of this my Will shall apply mutatis mutandis.
IN WITNESS WHEREOF I have to this my Last Will and Testament set my hand this _____ day of __________, 1993.
SIGNED by the Testator and published and declared as and for his last Will and Testament, in the presence of us both present together at the same time who at his request and in his presence and in the presence of each other have hereunto subscribed our names as witnesses._____________________Signature of Witness
Name: ________________Address: ______________ ______________Occupation: ________________________________Signature of Witness
Name: _________________Address: _______________ _______________Occupation: ____________Arabian religion
*The historical setting
*Pre-Islamic deities Please select which sections you would like to print:
Our editors will review what you’ve submitted and determine whether to revise the article. Join Britannica’s Publishing Partner Program and our community of experts to gain a global audience for your work! About Islamall Islamic Content In One PlacesJacques RyckmansEmeritus Professor of Semitic Studies, Catholic University of Louvain, Louvain-la-Neuve, Belgium. Author of La Persécution des Chrétiens Himyarites au Sixième Siècle and others.
Arabian religion, beliefs of Arabiacomprising the polytheistic beliefs and practices that existed before the rise of Islam in the 7th century ce. Arabia is here understood in the broad sense of the term to include the confines of the Syrian desert. The religion of Palmyra, which belongs to the Aramaic sphere, is excluded from this account. The monotheistic religions that had already spread in Arabia before the arrival of Islam are also mentioned briefly. For historical background, seeArabia, history of: History and cultural development: Pre-Islamic Arabia, to the 7th century ce.Nature and significance
In the polytheistic religions of Arabia most of the gods were originally associated with heavenly bodies, to which were ascribed powers of fecundity, protection, or revenge against enemies. Aside from a few deities common to various populations, the pantheons show a marked local particularism. But many religious practices were in general use. The study of these practices is instructive in view of their similarities with those of the biblical world and also with those of the world of Islam, for, while firmly repudiating the idolatry of the pre-Islamic period, which it calls the “Age of Ignorance” (Jāhiliyyah), Islam has nevertheless taken over, in a refined form, some of its practices.Sources of modern knowledge
Knowledge of pre-Islamic Arabia rests mainly on original archaeological and epigraphic data from the region itself. Countless pre-Islamic sites are scattered over the whole Arabian Peninsula: ancient lines of circles of raised stones, cairns, graveyards, and so on. In addition there are more recent constructions such as fortified towns and ruins of temples and irrigation systems. Many rock faces are covered with incised drawings. The oldest drawings, barely visible under a dark patina, date back to several millennia bce and provide evidence, for instance, of an ancient cult for the bull and the ostrich. These ancient drawings also depict peculiar ritual scenes that refer to a still obscure mythology. More explicit and much later (at least no earlier than the end of the 2nd millennium bce) are tens of thousands of alphabetic rock graffiti in ancient Arabian dialects, written in related local South Semitic alphabets. These graffiti were clustered predominantly along the natural routes followed by nomads and caravaneers, as well as less numerous monumental inscriptions from the sites formerly occupied by a sedentary population.
The written graffiti are short inscriptions scratched on the rock. The author gives his name and his patronymic and/or his tribal affiliation and genealogy. Short messages, such as a description of an incident, a sad evocation of a dead relative, or an invocation to a god, may follow. Thanks to their considerable number, such texts, which may be rather insignificant in themselves, provide valuable information on the gods and their attributes and on their worshipers. Get exclusive access to content from our 1768 First Edition with your subscription. Subscribe today
The monumental inscriptions are much more elaborate and meaningful, both because they belong to the complex institutions of a sedentary culture and because they appear in an archaeological context. They are carefully engraved, so that the state of evolution of the script allows them to be dated approximately, even when no explicit date is given. They are utilitarian in character and are usually concerned with the construction of buildings, the dedication of objects to a god, or arrangements relating to irrigation. They may also describe military campaigns. So far only traces of a true religious literature have been recovered. But several specimens of a hitherto unknown type of document, excavated since 1970 in Yemen, contradict the unilateral character of the inscriptions. These are records from private archives (personal letters, contracts, and so on), finely engraved in a cursive writing on small wooden sticks. Iconographic documents such as statues and reliefs, seals, and coins also reveal aspects of the religion.
Yet another source is the Muslim tradition. Next to the pre-Islamic poetry, belatedly put into writing, it comprises the Qurʾān, the sacred book of the Muslims transmitted by its Prophet Muhammad, which takes a stand against idolatry. Historical traditions have been transmitted by early Muslim annalists and geographers; more specific data on the ancient folklore and religion appear, for instance, in “The Book of the Idols” (Kitāb al-aṣnām), by the Iraqi genealogist Ibn al-Kalbī (8th–9th century ce), and in “The Crown” (al-Iklīl), by the Yemeni encyclopaedist and geographer al-Hamdānī (9th–10th century ce), which describes the pre-Islamic antiquities of Yemen.
External sources are scanty: Arabia has remained little known to its neighbours. From the 9th to the 7th century bceAssyrian kings report their campaigns against North Arabian kings (or queens) and tribes and occasionally name their gods. The annals of Sargon for the year 718 bce and those of his son Sennacherib name two successive sovereigns of Sabaʾ who sent them a “tribute” of aromatics. The Book of Kings of the Bible describes the legendary visit in Jerusalem of a queen of Sheba, bringing presents of gold and frankincense, during the reign of Solomon (10th century bce). In the middle of the 6th century bce the Neo-Babylonian king Nabu-naʾid (Nabonidus) conquered the oasis of Taymāʾ in the Hejaz (al-Ḥijāz). He boasts of having settled populations from Babylonia there and in neighbouring oases such as Dedān, Khaybar, and Yathrib (Medina), which are known to have been inhabited since ancient times by Jewish populations. It is quite probable that Jews of the Babylonian Exile were among those forced settlers and initiated at that time the Jewish presence in Arabia.
Some classical authors, from Herodotus (5th century bce) to Claudius Ptolemy (2nd century ce), provide information on the religion of the Arabs and on the geography of the Arabian Peninsula. Several Byzantine authors report conflicts between Jews and Christians in Yemen in the 6th century ce.
For many subsequent centuries Arabia remained practically closed to European penetration. Important discoveries of monuments and inscriptions occurred only from about the middle of the 19th century. It was only after World War II, and indeed mostly since the late 1970s, that major archaeological surveys and excavations began in various parts of the peninsula.Quick FactsAbout Islamall Islamic Content In One Place Crosswordkey peoplerelated topics
Download here: http://gg.gg/o5p19
https://diarynote-jp.indered.space
*About Islamall Islamic Content In One Places
*About Islamall Islamic Content In One Place Crossword
This is the Last Will and Testament of me ______________ of ________________ made the ___ day of __________ 1993.1. I REVOKE all former Wills, Codicils, and Testamentary Dispositions previously made by me.
The right of non-Muslims to be protected against outside aggression in return for paying jizya., Poor and needy non-Muslims have the right to social security under Islamic Law. Examples from history where non-Muslims were provided from the public treasury., Receiving good treatment is the right of a non-Muslim under Islam, not just a matter of courtesy., Protection of life, property, and honor. ALL ISLAMIC CONTENT IN ONE PLACE: Home Q & A FREE DOWNLOADS Kids ONLINE BAYAN Blog FORUMS ABOUT ISLAM IS LIFE JUST A GAME Loading. Online Quran Tools: tool 1. Quran Audio Library. Al quran tamil mp3. This category is on: Beliefs of Islam. This website is for people of various faiths who seek to understand Islam and Muslims. It contains a lot of brief, yet informative articles about different aspects of Islam. New articles are added every week. Also, it features Live Help through chat. Arabian religion, beliefs of Arabia comprising the polytheistic beliefs and practices that existed before the rise of Islam in the 7th century, a period often referred to as the Jahiliyyah (‘Age of Ignorance’). Knowledge of these religious practices rests mainly on archaeological and epigraphic data.
2. I APPOINT ______________ of ________________ and ______________ of ________________ to be the joint Executors and Trustees of this my last Will and Testament. BUT IF anyone or more of the above named persons should refuse to act, predecease me, or die before the trusts hereof have been fully performed, THEN I APPOINT ______________ of ________________ to be the Executor and Trustee of my Will and Testament in the place and stead of anyone or more of the above named persons, and the expression, `my Trustee, used throughout include the Trustee for the time being, whether original or substitution.
3. I GIVE, DEVISE AND BEQUEATH all my real and personal property of every nature and kind, wheresoever situated, including any property over which I may have a general power of appointment, to my Trustees upon the following trusts, namely:
a) subject to my express direction to the contrary, to use their discretion in the realization of my estate with the power to my Trustees to sell, call in or convert into cash at such time or times and in such manner and upon such terms, either for cash or credit or part cast and part credit as my Trustees may in their absolute discretion decide upon or to postpone such conversion of my estate or any part or parts thereof for such length of time as they may think best and I hereby declare that my said Trustees may retain any portion of my estate in the form in which it may be at the time of my death, notwithstanding that it may not be in the form of an investment in which Trustees are authorized to invest trust funds and whether or not there is liability attached to any such portion of my estate for such length of time as my Trustees in their absolute discretion deem advisable and my Trustees shall not be held responsible for any loss that may happen to my estate by reason of their so doing;
b) to pay my just debts, funeral and other testamentary expenses, all succession duties, inheritance and death taxes, and all expenses necessarily incidental thereto, to be paid and satisfied by my Trustees as soon as conveniently may be after my death;
c) to pay such religious taxes (like khums and kaffarah) and other expenses for hiring people to do qaza prayers and fasts;
d) to divide and pay or transfer the balance of my estate as soon as is reasonably practicable after my death as follows:
(i) to my eldest son, __________, my dress in which I die, my ring and my personal Qur’an;(ii) to my wife / husband....(iii) to my father....(iv) to my mother.......(v) to my son, __________, .......(vi) to my daughter, __________, .......
4. The share of each child of mine as determined above shall be paid or transferred to such child of mine, if he or she is over the age of twenty-one at the time of my death, for his or her own use absolutely.
If however, any child of mine, whether male or female, is under the age of twenty-one at the time of my death, my Trustees shall hold and keep invested the share of such child of mine and the income from and capital of such share or so much thereof as my Trustees in their discretion consider advisable shall be paid to or applied for maintenance, education and benefit of such child of mine until he or she reaches the age of twenty-one, at which time my Trustees shall pay or transfer the amount remaining of the share of such child, if any, to such child for his or her own use absolutely.
5. I NOMINATE CONSTITUTE AND APPOINT __________ of _____________ to be the Guardian of my infant children. I direct the Guardian of my infant children to raise them as Muslims according to the rules, customs and teachings of the Shi’ah Ithna `Ashari sect of Islam.
6. In the event that my said wife should predecease me, then I direct my Trustees to distribute the share that my wife would have received had she survived me amongst my parents and my children alive at my death in the same proportion and in the same manner as provided for in paragraph 3 (d) (i, iii to vi) of this my Will and the provisions of paragraph 4 of this my Will shall apply mutatis mutandis.
7. In the event that my mother or my father or both my mother and my father should predecease me, then I direct my Trustees to distribute the share that my mother or my father or both my mother and my father would have received had they survived me amongst my wife and my children alive at my death in the same proportion and in the same manner as provided for in paragraph 3 (d) (i, ii, v to vi) of this my Will and the provisions of paragraph 4 of this my Will shall apply mutatis mutandis.
IN WITNESS WHEREOF I have to this my Last Will and Testament set my hand this _____ day of __________, 1993.
SIGNED by the Testator and published and declared as and for his last Will and Testament, in the presence of us both present together at the same time who at his request and in his presence and in the presence of each other have hereunto subscribed our names as witnesses._____________________Signature of Witness
Name: ________________Address: ______________ ______________Occupation: ________________________________Signature of Witness
Name: _________________Address: _______________ _______________Occupation: ____________Arabian religion
*The historical setting
*Pre-Islamic deities Please select which sections you would like to print:
Our editors will review what you’ve submitted and determine whether to revise the article. Join Britannica’s Publishing Partner Program and our community of experts to gain a global audience for your work! About Islamall Islamic Content In One PlacesJacques RyckmansEmeritus Professor of Semitic Studies, Catholic University of Louvain, Louvain-la-Neuve, Belgium. Author of La Persécution des Chrétiens Himyarites au Sixième Siècle and others.
Arabian religion, beliefs of Arabiacomprising the polytheistic beliefs and practices that existed before the rise of Islam in the 7th century ce. Arabia is here understood in the broad sense of the term to include the confines of the Syrian desert. The religion of Palmyra, which belongs to the Aramaic sphere, is excluded from this account. The monotheistic religions that had already spread in Arabia before the arrival of Islam are also mentioned briefly. For historical background, seeArabia, history of: History and cultural development: Pre-Islamic Arabia, to the 7th century ce.Nature and significance
In the polytheistic religions of Arabia most of the gods were originally associated with heavenly bodies, to which were ascribed powers of fecundity, protection, or revenge against enemies. Aside from a few deities common to various populations, the pantheons show a marked local particularism. But many religious practices were in general use. The study of these practices is instructive in view of their similarities with those of the biblical world and also with those of the world of Islam, for, while firmly repudiating the idolatry of the pre-Islamic period, which it calls the “Age of Ignorance” (Jāhiliyyah), Islam has nevertheless taken over, in a refined form, some of its practices.Sources of modern knowledge
Knowledge of pre-Islamic Arabia rests mainly on original archaeological and epigraphic data from the region itself. Countless pre-Islamic sites are scattered over the whole Arabian Peninsula: ancient lines of circles of raised stones, cairns, graveyards, and so on. In addition there are more recent constructions such as fortified towns and ruins of temples and irrigation systems. Many rock faces are covered with incised drawings. The oldest drawings, barely visible under a dark patina, date back to several millennia bce and provide evidence, for instance, of an ancient cult for the bull and the ostrich. These ancient drawings also depict peculiar ritual scenes that refer to a still obscure mythology. More explicit and much later (at least no earlier than the end of the 2nd millennium bce) are tens of thousands of alphabetic rock graffiti in ancient Arabian dialects, written in related local South Semitic alphabets. These graffiti were clustered predominantly along the natural routes followed by nomads and caravaneers, as well as less numerous monumental inscriptions from the sites formerly occupied by a sedentary population.
The written graffiti are short inscriptions scratched on the rock. The author gives his name and his patronymic and/or his tribal affiliation and genealogy. Short messages, such as a description of an incident, a sad evocation of a dead relative, or an invocation to a god, may follow. Thanks to their considerable number, such texts, which may be rather insignificant in themselves, provide valuable information on the gods and their attributes and on their worshipers. Get exclusive access to content from our 1768 First Edition with your subscription. Subscribe today
The monumental inscriptions are much more elaborate and meaningful, both because they belong to the complex institutions of a sedentary culture and because they appear in an archaeological context. They are carefully engraved, so that the state of evolution of the script allows them to be dated approximately, even when no explicit date is given. They are utilitarian in character and are usually concerned with the construction of buildings, the dedication of objects to a god, or arrangements relating to irrigation. They may also describe military campaigns. So far only traces of a true religious literature have been recovered. But several specimens of a hitherto unknown type of document, excavated since 1970 in Yemen, contradict the unilateral character of the inscriptions. These are records from private archives (personal letters, contracts, and so on), finely engraved in a cursive writing on small wooden sticks. Iconographic documents such as statues and reliefs, seals, and coins also reveal aspects of the religion.
Yet another source is the Muslim tradition. Next to the pre-Islamic poetry, belatedly put into writing, it comprises the Qurʾān, the sacred book of the Muslims transmitted by its Prophet Muhammad, which takes a stand against idolatry. Historical traditions have been transmitted by early Muslim annalists and geographers; more specific data on the ancient folklore and religion appear, for instance, in “The Book of the Idols” (Kitāb al-aṣnām), by the Iraqi genealogist Ibn al-Kalbī (8th–9th century ce), and in “The Crown” (al-Iklīl), by the Yemeni encyclopaedist and geographer al-Hamdānī (9th–10th century ce), which describes the pre-Islamic antiquities of Yemen.
External sources are scanty: Arabia has remained little known to its neighbours. From the 9th to the 7th century bceAssyrian kings report their campaigns against North Arabian kings (or queens) and tribes and occasionally name their gods. The annals of Sargon for the year 718 bce and those of his son Sennacherib name two successive sovereigns of Sabaʾ who sent them a “tribute” of aromatics. The Book of Kings of the Bible describes the legendary visit in Jerusalem of a queen of Sheba, bringing presents of gold and frankincense, during the reign of Solomon (10th century bce). In the middle of the 6th century bce the Neo-Babylonian king Nabu-naʾid (Nabonidus) conquered the oasis of Taymāʾ in the Hejaz (al-Ḥijāz). He boasts of having settled populations from Babylonia there and in neighbouring oases such as Dedān, Khaybar, and Yathrib (Medina), which are known to have been inhabited since ancient times by Jewish populations. It is quite probable that Jews of the Babylonian Exile were among those forced settlers and initiated at that time the Jewish presence in Arabia.
Some classical authors, from Herodotus (5th century bce) to Claudius Ptolemy (2nd century ce), provide information on the religion of the Arabs and on the geography of the Arabian Peninsula. Several Byzantine authors report conflicts between Jews and Christians in Yemen in the 6th century ce.
For many subsequent centuries Arabia remained practically closed to European penetration. Important discoveries of monuments and inscriptions occurred only from about the middle of the 19th century. It was only after World War II, and indeed mostly since the late 1970s, that major archaeological surveys and excavations began in various parts of the peninsula.Quick FactsAbout Islamall Islamic Content In One Place Crosswordkey peoplerelated topics
Download here: http://gg.gg/o5p19
https://diarynote-jp.indered.space
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