maʿqūlāt) intelligible (n.), object of intellection or rational apprehension. Held by Ibn Taymiyya to be fully congruent with naql ṣaḥīḥ, or authentic revelation. The unadulterated native human capacity for sound reasoning. ʿaql ṣarīḥ (also ṣarīḥ al-maʿqūl): pure, authentic, sound natural reason. ʿaqliyyāt : rational matters rational knowledge, conclusions derived through discursive reason. ʿaqlī : rational (said, e.g., of a science, an indicant, a proof, an objection). ![]() ʿāmma : the general public, common people, non-specialists. ʿāmm : general, generally applicable generic non-specialized. Ākhira : the hereafter, in contrast to the life of this world, or dunyā. The term was later adopted into the Ashʿarī theory of attributes. Conceiving of God’s qualities as “states” rather than attributes proper was meant to avoid the implication of a plurality of eternal entities alongside God. ![]() ḥāl): “states.” Concept developed originally by the Muʿtazila as a theory regarding the nature of the divine attributes. One may concede that a person or group is part of ahl al-qibla while nonetheless judging that person or group to be wildly heterodox or dangerously astray.Īḥwāl (sing. The term, as it is often used, is deliberately agnostic with respect to the correctness or orthodoxy of the belief or practice of those to whom it is applied. Refers, essentially, to all those who associate themselves with Islam or identify themselves as Muslims (as long as they recognize the qibla and, by extension, the basic rites of Islam, such as the daily prayer). ![]() people of the qibla, or direction of prayer (Mecca).
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