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Can Muslims use AD in reference to Gregorian calendar ?

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    Can Muslims use AD in reference to Gregorian calendar ?

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    Traditionally, English followed Latin usage by placing the "AD" abbreviation before the year number. However, BC is placed after the year number (for example: AD 2018, but 68 BC), which also preserves syntactic order.

    Because BC is the English abbreviation for Before Christ, it is sometimes incorrectly concluded that AD means After Death, i.e., after the death of Jesus. However, this would mean that the approximate 33 years commonly associated with the life of Jesus would neither be included in the BC nor the AD time scales.

    The term anno Domini is Medieval Latin and means "in the year of the Lord", but is often presented using "our Lord" instead of "the Lord", taken from the full original phrase "anno Domini nostri Jesu Christi", which translates to "in the year of our Lord Jesus Christ".

    https://www.iqrasense.com/islamic-hi...calendars.html
    https://en.wikipedia.org/wiki/Anno_Domini

    That's why Muslims should do their best to use the Hijri calendar and if compelled to use the Gregorian calendar, they shouldn't use "AD".
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    Re: Can Muslims use AD in reference to Gregorian calendar ?

    It is a bit like using the word rabbi/rabboni/maulana/master to refer to a leader or teacher or other person who dominates the scene - and as long as a clear distinction between Allah and human beings is understood - then it is just like using the word "malik" to describe a king or ruler of a dominion.

    The term "rabb" and "arbaab" is also used by Allah in the Quran to refer to Himself, and to the human owners of slaves, Yusuf also uses it as referenced in chapter 12 verse 42 of the Quran - however, it was apparently disliked by Allah's Messenger when used to refer to people and became almost exclusively used to refer to Allah by Muslims.
    The term apparently given in substitution was "maula" (protector) which also happens to describe Allah in the Quran "anta maulaanaa" (you are our protector), and to the human owners of slaves / slaves, and i read somewhere that the Prophet also didn't really love to use it out of respect for Allah other than out of necessity.

    So what we're left to understand is the fact that we are constrained by vocabulary but must be careful to ensure that we are not commiting shirk with Allah in our minds or via implication when using these words - if necessary.



    the word Maula has almost 20 meanings in the arabic language, which one can refer to in the classical Arabic dictionaries. A few meanings that can be found in any arabic-english dictionary are, master, lord, protector, patron, client, friend, companion, associate. (Hans Wehr). The word “Maula” also refers to a freed slave, and can also refer to one who frees a slave.

    https://www.tafseer-raheemi.com/is-i...o-say-mawlana/
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    Dear Latinists,
    in many historical works one comes across the words Domini/Dominus to refer to a notable individual. Now, the general translation of these terms is 'lord', but often the term is employed to describe a man of means - wealth, education, status, etc - but may not, in the terminology of early modern Britain for example, actually refer to the socio-political position of Lord (i.e. a landed title).

    My question, therefore, is what would be a better term to translate it as when the individual in question was not a titled Lord, but rather a notable man?

    What about the possibilities of: Master or Proprietor (if the term is in connection to individual having property/land). Are there better terms to use

    Any thoughts would be most welcome!



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    Hello Bruodinus,
    hereunder is a detail excerpt from Lewis and Short dictionary; perhaps you will find it useful.

    dŏmĭnus (in inscrr. sometimes written by syncop. DOMNVS), i, m. Sanscr. damanas, he who subdues, root dam-; Gr. δαμάω, δάμνημι, v. domo Prop.,

    one who has subdued or conquered; hence,
    I. a master, possessor, ruler, lord, proprietor, owner (cf. herus).



    II. In gen., a master, lord, ruler, commander, chief, proprietor, owner (in republican Rome of public men, usually with the accessory notion, unlawful, despotic):



    B. In partic.

    1. With or without convivii or epuli, the master of a feast, the entertainer, host, Cic. Vatin. 13; Lucil., Varr., and Sall. ap. Non. 281, 21 sq.; Varr. ap. Gell. 13, 11, 5; Liv. 23, 8 al.—

    2. The master of a play or of public games; the employer of players or gladiators:

    “quae mihi atque vobis res vortat bene Gregique huic et dominis atque conductoribus,”Plaut. As. prol. 3; Cic. Att. 2, 19, 3.—

    3. In the period of the empire (Augustus and Tiberius declined it, Suet. Aug. 53; Tib. 27), a title of the emperors, Suet. Dom. 13; Mart. 5, 8; 10, 72; Phaedr. 2, 5, 14; Inscr. Orell. 1109; 1146 al.—

    4. A term of endearment in addressing a lover, Ov. Am. 3, 7, 11.—

    5. In respectful greeting, like our Sir, Sen. Ep. 3; Mart.

    6, 88; Suet. Claud. 21.—

    6. A master or assignee of a forfeited estate, Cic. Quint. 15, 50.—

    7. Of Christ, the Lord (eccl. Lat.): “Augusti Caesaris temporibus natus est Dominus Christus,”Oros. 6, 17 fin.; Vulg. Johan. 13, 13 et saep.

    A Latin Dictionary. Founded on Andrews' edition of Freund's Latin dictionary. revised, enlarged, and in great part rewritten by. Charlton T. Lewis, Ph.D. and. Charles Short, LL.D. Oxford. Clarendon Press. 1879


    ---


    Lewis, Charlton, T. An Elementary Latin Dictionary. New York, Cincinnati, and Chicago. American Book Company. 1890.

    dominus ī, m
    2 DOM-, a master, possessor, ruler, lord, proprietor, owner :

    aedium, T.: servos, Quoi dominus curaest, T.: nec imperante domino: fugitivi ab dominis: Contemptae rei, H.: bonus adsiduusque, householder.

    —A master, lord, ruler, commander, chief, proprietor, owner, despot, tyrant :

    condicio omnium gentium domini: summi domini numen: populi, quem Graeci tyrannum vocant: dominum Aenean in regna recepit, V. — Fig.: gravissimi domini, terror ac metus: rei futurus, who must decide : nec prosunt domino artes, O.: Urget non lenis, i. e. passion , H.: vitae necisque, arbiter , L.— The master of a feast, entertainer, host , C.: dominorum invitatio, L.— The master of a public show , C.—A title of the emperor, master , Ph.

    Lewis, Charlton, T. An Elementary Latin Dictionary. New York, Cincinnati, and Chicago. American Book Company. 1890.



    It’s really anyone who is a ‘master’ in any sense. Depends on context.


    —Correctrīx sum —
    corrector (conr- ), ōris, m.,
    correctrīx (conr- ), īcis, f.,
    I. a corrector, improver.
    I. In gen. (rare but class.): “corrector atque emendator nostrae civitatis,”Cic. Balb. 8, 20: “asperitatis et invidiae et irae,”Hor. Ep. 2, 1, 129: “unus legum usus,”Liv. 45, 32, 7: “peccantium,”Sen. Ira, 2, 10, 7 al.—Absol., Ter. Ad. 4, 7, 24: “corrector Bestius,”i. e. a preacher of morals, Hor. Ep. 1, 15, 37: “pessimus quisque correctorem asperrime patitur,”Sen. Ira, 3, 36, 4. —


    Would this use of dominus be comparable to that of German "Herr" today? If so, perhaps "Mister"?




    Yes I considered 'Mister', but thought that it didn't quite capture a person's status when they are referred to as dominus.





    If this "notable person" you are referring to is Jesus, then it is worth noting that the Latin title Dominus is a translation of the Greek title Κύριος, which in turn is a translation of whatever he was called in Aramaic.





    No I am referring to the usage of the term for important (secular) people - whether they be landowners or men of learning or status, in the 16-17th century Britain. The term is used much, so I wondered if the appellation 'master' was better than , say, lord as the latter term carries connotations of titled privilege, etc.



    The correct translation will be decided by context, so it may be Lord, Master, Sir or maybe even plain Mr.
    It's worth bearing in mind that the degree of honour bestowed by the Spanish form of address Don varies widely depending on the period and context in which it is used. It is of course derived from Latin dominus.


    http://latindiscussion.com/forum/lat...sh-term.15311/





    16Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
    17Jesus saith unto her, Touch me not; for I am not yet ascended to my Father:
    but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
    18Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

    From John 20

    ---


    Rabboni [S]
    (id.) occurs only twice in the New Testament ( Mark 10:51 , A.V., "Lord," RSV, "Rabboni;" John 20:16 ). It was the most honourable of all the titles.


    https://www.biblestudytools.com/dictionary/rabboni/




    --


    Rabbi [N] [E] [H]
    a title of respect signifying master, teacher , given by the Jews to their doctors and teachers, and often addressed to our Lord. ( Matthew 23:7 Matthew 23:8 ; Matthew 26:25 Matthew 26:49 ; Mark 9:6 ; 11:21 ; 14:45 ; John 1:38 John 1:49 ; John 3:2 John 3:26 ; 4:31 ; 6:25 ; 9:2 ; 11:8 ) Another form of the title was Rabboni. ( John 20:16 )

    The titles were used with different degrees of honor;
    the lowest being rab, master
    then rabbi, my master ;
    next rabban, our master ;
    and greatest of all, Rabboni, my great master .

    https://www.biblestudytools.com/dict...ary/rabbi.html



    RABBI

    rab'-i, rab'-i (rabbi; rhabbi, or rhabbei):

    A term used by the Jews of their religious teachers as a title of respect, from rabh, "great," so "my great one" (compare Latin magister), once of masters of slaves, but later of teachers (Matthew 23:7); therefore translated by didaskalos, "teacher" (Matthew 23:8; John 1:38; compare John 1:49). In the King James Version frequently rendered "Master" (Matthew 26:25,49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8). John the Baptist (John 3:26), as well as Christ, is addressed with the title (John 1:49; 6:25), both by disciples and others.

    Jesus forbade its use among His followers (Matthew 23:8). Later (Galilean) form of same, RABBONI (which see).




    NLT

    “Don’t let anyone call you ‘Rabbi,’ for you have only one teacher, and all of you are equal as brothers and sisters.

    Matthew 23:8




    Narrated Abu Huraira:
    The Prophet (ﷺ) said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami).

    حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ يُحَدِّثُ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ لاَ يَقُلْ أَحَدُكُمْ أَطْعِمْ رَبَّكَ، وَضِّئْ رَبَّكَ، اسْقِ رَبَّكَ‏.‏ وَلْيَقُلْ سَيِّدِي مَوْلاَىَ‏.‏ وَلاَ يَقُلْ أَحَدُكُمْ عَبْدِي أَمَتِي‏.‏ وَلْيَقُلْ فَتَاىَ وَفَتَاتِي وَغُلاَمِي ‏"‏‏.‏

    Reference : Sahih al-Bukhari 2552
    In-book reference : Book 49, Hadith 36
    USC-MSA web (English) reference : Vol. 3, Book 46, Hadith 728
    (deprecated numbering scheme)


    https://sunnah.com/urn/23920



    Ibn 'Umar (May Allah be pleased with them) said:
    We counted Messenger's saying a hundred times during one single sitting: Rabb- ighfir li, wa tubb 'alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful."

    [Abu Dawud and At- Tirmidhi].

    وعن بن عمر رضي الله عنه قال‏:‏ كنا نعد لرسول الله صلى الله عليه وسلم في المجلس الواحد مائة مرة‏:‏ ‏ "‏رب اغفر لي، وتب على إنك أنت التواب الرحيم‏"‏ ‏(‏‏(‏رواه أبوداود والترمذي‏)‏‏)‏‏.‏

    Sunnah.com reference : Book 20, Hadith 4
    Arabic/English book reference : Book 20, Hadith 1872
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    Ibn 'Abbas (May Allah be pleased with them) said:
    The Messenger of Allah (ﷺ) said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not."

    [Abu Dawud].

    وعن ابن عباس رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ “من لزم الاستغفار ، جعل الله له من كل ضيق مخرجاً ومن كل هم فرجاً، ورزقه من حيث لا يحتسب‏"‏ ‏(‏‏(‏رواه أبو داود بإسناد ضعيف‏)‏‏)‏‏.‏

    Sunnah.com reference : Book 20, Hadith 5
    Arabic/English book reference : Book 20, Hadith 1873
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    https://sunnah.com/riyadussaliheen/20



    But again - we know that Allah uses the words 'abd un mu-minun and 'amat un mu-minatun for references sake and that the Prophets felt uncomfortable with such types of terminology out of respect for Him.

    The main thing is to ensure that people do not equate people and Prophets with Allah

    اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا لَّا إِلَٰهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ

    M. M. Pickthall
    They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him)!

    Yusuf Ali (Saudi Rev. 1985) (transliterations added by myself)
    They take their priests (ahbaar) and their anchorites (ruhbaan) to be their lords (arbaab -plural of rabb) in derogation of Allah, and (they take as their Lord) Christ (al maseeh) the son of Mary; yet they were commanded to worship but One ilah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).

    Quran 9:31
    Last edited by Abz2000; 07-12-2018 at 11:49 PM.
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