Syed's ancestors did not come from the subcontinent. Rather, he is Grago mongrel mixed between local asian + european rejects. And they stopped paying him because he was unsuccessful in infiltrating the Muslim community here.Boleh lah bhai. System system lah. U can also belit and say no prophet Muhammad mentioned in the Quran. Only the praised one.
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How Jesus ended up as God
- Thread starter syed putra
- Start date
What was the 1st Commandment to Moses?
And in the bible it says: Isaiah 46:9 remember the former things of old (referring to Moses' 1st Commandment); for I am God, and there is no other; I am God, and there is none like me.
Obviously you do not know how the Prophet instructed his scribes to record and differentiate the Revelation from his own words.
Study more.
Fm all the discussion with Syed, i came to the conclusion he got most of the knowledge fm the net. When he keep insisting teres no Masjid during Prophet's time, teres no Prophet Muhammad s.a.w. name mentioned in the Quran, teres no Islam as a religion mentioned in the Quran....i guess teres not much to discuss with him lah. Cos he doesnt show proof fm the Quran to justify his claim. All he did is just copy paste. Oh ya. Another thing is tat the resident retard here (u know who lah) also keep claiming Muslims idol worshipper cos Muslims prostrate to the kaaba. Ask him if Kaaba is a "god", would anyone dare to stand on top of the idol to sound the call to prayer (azan) ?
So such post i will by pass. Dont waste my time with such retard.
They have a copy of earliest quran carbon dated to around the time of mohamed at the university of Birmingham. The pages are similar to current quran but written in earlier arabic script.
My claims are based on historical evidence. That means in comes with proof.it is not based on holy text because we cannot verify its authenticity. We do not know the source of mahomet's hallucination.Fm all the discussion with Syed, i came to the conclusion he got most of the knowledge fm the net. When he keep insisting teres no Masjid during Prophet's time, teres no Prophet Muhammad s.a.w. name mentioned in the Quran, teres no Islam as a religion mentioned in the Quran....i guess teres not much to discuss with him lah. Cos he doesnt show proof fm the Quran to justify his claim. All he did is just copy paste. Oh ya. Another thing is tat the resident retard here (u know who lah) also keep claiming Muslims idol worshipper cos Muslims prostrate to the kaaba. Ask him if Kaaba is a "god", would anyone dare to stand on top of the idol to sound the call to prayer (azan) ?
The Turks were not like previous arab rulers. On what actually happened in Anatolia, I suspect it probably ended the same way as that in medieval Spain after Islamic territories were lost to the Christian army. The Turks probably did the same as Christian army in spain by expelling, forced conversion of massacre of non believers.
The orthodox church retreated and seek refuge in russia where it continues till this day.
I am merely doing what tgh quran as a guidance instructed.U are hallucinating. Cos u get the name wrong. Tats why u cant find the record.
“Are they seeking other than GOD's system, when everything in the heavens and the earth has submitted to Him, willingly and unwillingly, and to Him they will be returned?” (Quran 3:83)
“He is the One who sent His messenger with the guidance and the system of truth, to make it EXPOSE all other systems, in spite of the idol worshipers.” (Quran 9:33)
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُون
Luckily we have the original Arabic to counter check ur fake interpretation. The one highlighted is "deen" aka religion.
Tats why Allah azzawajal sent down the last testament i.e. Quran. Prior to Quran, all the other scriptures some of the messages were lost or corrupted. Try harder Bhai.
Scholars Are Quietly Offering New Theories of the Koran
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To Muslims the Koran is the very word of God, who spoke through the Angel Gabriel to Muhammad: ''This book is not to be doubted,'' the Koran declares unequivocally at its beginning. Scholars and writers in Islamic countries who have ignored that warning have sometimes found themselves the target of death threats and violence, sending a chill through universities around the world.
Yet despite the fear, a handful of experts have been quietly investigating the origins of the Koran, offering radically new theories about the text's meaning and the rise of Islam.
Christoph Luxenberg, a scholar of ancient Semitic languages in Germany, argues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam's holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted by later Islamic scholars who prepared the editions of the Koran commonly read today.
So, for example, the virgins who are supposedly awaiting good Islamic martyrs as their reward in paradise are in reality ''white raisins'' of crystal clarity rather than fair maidens.
ADVERTISEMENT
Continue reading the main story
Christoph Luxenberg, however, is a pseudonym, and his scholarly tome ''''The Syro-Aramaic Reading of the Koran'' had trouble finding a publisher, although it is considered a major new work by several leading scholars in the field. Verlag Das Arabische Buch in Berlin ultimately published the book.
The caution is not surprising. Salman Rushdie's ''Satanic Verses'' received a fatwa because it appeared to mock Muhammad. The Egyptian novelist Naguib Mahfouz was stabbed because one of his books was thought to be irreligious. And when the Arab scholar Suliman Bashear argued that Islam developed as a religion gradually rather than emerging fully formed from the mouth of the Prophet, he was injured after being thrown from a second-story window by his students at the University of Nablus in the West Bank. Even many broad-minded liberal Muslims become upset when the historical veracity and authenticity of the Koran is questioned.
The reverberations have affected non-Muslim scholars in Western countries. ''Between fear and political correctness, it's not possible to say anything other than sugary nonsense about Islam,'' said one scholar at an American university who asked not to be named, referring to the threatened violence as well as the widespread reluctance on United States college campuses to criticize other cultures.
While scriptural interpretation may seem like a remote and innocuous activity, close textual study of Jewish and Christian scripture played no small role in loosening the Church's domination on the intellectual and cultural life of Europe, and paving the way for unfettered secular thought. ''The Muslims have the benefit of hindsight of the European experience, and they know very well that once you start questioning the holy scriptures, you don't know where it will stop,'' the scholar explained.
The touchiness about questioning the Koran predates the latest rise of Islamic militancy. As long ago as 1977, John Wansbrough of the School of Oriental and African Studies in London wrote that subjecting the Koran to ''analysis by the instruments and techniques of biblical criticism is virtually unknown.''
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Continue reading the main story
Mr. Wansbrough insisted that the text of the Koran appeared to be a composite of different voices or texts compiled over dozens if not hundreds of years. After all, scholars agree that there is no evidence of the Koran until 691 -- 59 years after Muhammad's death -- when the Dome of the Rock mosque in Jerusalem was built, carrying several Koranic inscriptions.( there are several pages of the oldest quran currently being on display at the university of Birmingham carbon dated to the time of Mahomet. Just for your info )
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These inscriptions differ to some degree from the version of the Koran that has been handed down through the centuries, suggesting, scholars say, that the Koran may have still been evolving in the last decade of the seventh century. Moreover, much of what we know as Islam -- the lives and sayings of the Prophet -- is based on texts from between 130 and 300 years after Muhammad's death.
In 1977 two other scholars from the School for Oriental and African Studies at London University -- Patricia Crone (a professor of history at the Institute for Advanced Study in Princeton) and Michael Cook (a professor of Near Eastern history at Princeton University) -- suggested a radically new approach in their book ''Hagarism: The Making of the Islamic World.''
Since there are no Arabic chronicles from the first century of Islam, the two looked at several non-Muslim, seventh-century accounts that suggested Muhammad was perceived not as the founder of a new religion but as a preacher in the Old Testament tradition, hailing the coming of a Messiah. Many of the early documents refer to the followers of Muhammad as ''hagarenes,'' and the ''tribe of Ishmael,'' in other words as descendants of Hagar, the servant girl that the Jewish patriarch Abraham used to father his son Ishmael.
In its earliest form, Ms. Crone and Mr. Cook argued, the followers of Muhammad may have seen themselves as retaking their place in the Holy Land alongside their Jewish cousins. (And many Jews appear to have welcomed the Arabs as liberators when they entered Jerusalem in 638.)
The idea that Jewish messianism animated the early followers of the Prophet is not widely accepted in the field, but ''Hagarism'' is credited with opening up the field. ''Crone and Cook came up with some very interesting revisionist ideas,'' says Fred M. Donner of the University of Chicago and author of the recent book ''Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing.'' ''I think in trying to reconstruct what happened, they went off the deep end, but they were asking the right questions.''
ADVERTISEMENT
Continue reading the main story
The revisionist school of early Islam has quietly picked up momentum in the last few years as historians began to apply rational standards of proof to this material.
Mr. Cook and Ms. Crone have revised some of their early hypotheses while sticking to others. ''We were certainly wrong about quite a lot of things,'' Ms. Crone said. ''But I stick to the basic point we made: that Islamic history did not arise as the classic tradition says it does.''
Ms. Crone insists that the Koran and the Islamic tradition present a fundamental paradox. The Koran is a text soaked in monotheistic thinking, filled with stories and references to Abraham, Isaac, Joseph and Jesus, and yet the official history insists that Muhammad, an illiterate camel merchant, received the revelation in Mecca, a remote, sparsely populated part of Arabia, far from the centers of monotheistic thought, in an environment of idol-worshiping Arab Bedouins. Unless one accepts the idea of the angel Gabriel, Ms. Crone says, historians must somehow explain how all these monotheistic stories and ideas found their way into the Koran.
''There are only two possibilities,'' Ms. Crone said. ''Either there had to be substantial numbers of Jews and Christians in Mecca or the Koran had to have been composed somewhere else.''
Indeed, many scholars who are not revisionists agree that Islam must be placed back into the wider historical context of the religions of the Middle East rather than seeing it as the spontaneous product of the pristine Arabian desert. ''I think there is increasing acceptance, even on the part of many Muslims, that Islam emerged out of the wider monotheistic soup of the Middle East,'' says Roy Mottahedeh, a professor of Islamic history at Harvard University.
Scholars like Mr. Luxenberg and Gerd-R. Puin, who teaches at Saarland University in Germany, have returned to the earliest known copies of the Koran in order to grasp what it says about the document's origins and composition. Mr. Luxenberg explains these copies are written without vowels and diacritical dots that modern Arabic uses to make it clear what letter is intended. In the eighth and ninth centuries, more than a century after the death of Muhammad, Islamic commentators added diacritical marks to clear up the ambiguities of the text, giving precise meanings to passages based on what they considered to be their proper context. Mr. Luxenberg's radical theory is that many of the text's difficulties can be clarified when it is seen as closely related to Aramaic, the language group of most Middle Eastern Jews and Christians at the time.
ADVERTISEMENT
Continue reading the main story
For example, the famous passage about the virgins is based on the word hur, which is an adjective in the feminine plural meaning simply ''white.'' Islamic tradition insists the term hur stands for ''houri,'' which means virgin, but Mr. Luxenberg insists that this is a forced misreading of the text. In both ancient Aramaic and in at least one respected dictionary of early Arabic, hur means ''white raisin.''
Mr. Luxenberg has traced the passages dealing with paradise to a Christian text called Hymns of Paradise by a fourth-century author. Mr. Luxenberg said the word paradise was derived from the Aramaic word for garden and all the descriptions of paradise described it as a garden of flowing waters, abundant fruits and white raisins, a prized delicacy in the ancient Near East. In this context, white raisins, mentioned often as hur, Mr. Luxenberg said, makes more sense than a reward of sexual favors.
In many cases, the differences can be quite significant. Mr. Puin points out that in the early archaic copies of the Koran, it is impossible to distinguish between the words ''to fight'' and ''to kill.'' In many cases, he said, Islamic exegetes added diacritical marks that yielded the harsher meaning, perhaps reflecting a period in which the Islamic Empire was often at war.
A return to the earliest Koran, Mr. Puin and others suggest, might lead to a more tolerant brand of Islam, as well as one that is more conscious of its close ties to both Judaism and Christianity.
''It is serious and exciting work,'' Ms. Crone said of Mr. Luxenberg's work. Jane McAuliffe, a professor of Islamic studies at Georgetown University, has asked Mr. Luxenberg to contribute an essay to the Encyclopedia of the Koran, which she is editing.
Mr. Puin would love to see a ''critical edition'' of the Koran produced, one based on recent philological work, but, he says, ''the word critical is misunderstood in the Islamic world -- it is seen as criticizing or attacking the text.''
ADVERTISEMENT
Continue reading the main story
Some Muslim authors have begun to publish skeptical, revisionist work on the Koran as well. Several new volumes of revisionist scholarship, ''The Origins of the Koran,'' and ''The Quest for the Historical Muhammad,'' have been edited by a former Muslim who writes under the pen name Ibn Warraq. Mr. Warraq, who heads a group called the Institute for the Secularization of Islamic Society, makes no bones about having a political agenda. ''Biblical scholarship has made people less dogmatic, more open,'' he said, ''and I hope that happens to Muslim society as well.''
But many Muslims find the tone and claims of revisionism offensive. ''I think the broader implications of some of the revisionist scholarship is to say that the Koran is not an authentic book, that it was fabricated 150 years later,'' says Ebrahim Moosa, a professor of religious studies at Duke University, as well as a Muslim cleric whose liberal theological leanings earned him the animosity of fundamentalists in South Africa, which he left after his house was firebombed.
Andrew Rippin, an Islamicist at the University of Victoria in British Columbia, Canada, says that freedom of speech in the Islamic world is more likely to evolve from within the Islamic interpretative tradition than from outside attacks on it. Approaches to the Koran that are now branded as heretical -- interpreting the text metaphorically rather than literally -- were widely practiced in mainstream Islam a thousand years ago.
''When I teach the history of the interpretation it is eye-opening to students the amount of independent thought and diversity of interpretation that existed in the early centuries of Islam,'' Mr. Rippin says. ''It was only in more recent centuries that there was a need for limiting interpretation.''
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https://myaccount.nytimes.com/auth/...ietly-offering-new-theories-of-the-koran.html
- March 2, 2002
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To Muslims the Koran is the very word of God, who spoke through the Angel Gabriel to Muhammad: ''This book is not to be doubted,'' the Koran declares unequivocally at its beginning. Scholars and writers in Islamic countries who have ignored that warning have sometimes found themselves the target of death threats and violence, sending a chill through universities around the world.
Yet despite the fear, a handful of experts have been quietly investigating the origins of the Koran, offering radically new theories about the text's meaning and the rise of Islam.
Christoph Luxenberg, a scholar of ancient Semitic languages in Germany, argues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam's holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted by later Islamic scholars who prepared the editions of the Koran commonly read today.
So, for example, the virgins who are supposedly awaiting good Islamic martyrs as their reward in paradise are in reality ''white raisins'' of crystal clarity rather than fair maidens.
ADVERTISEMENT
Continue reading the main story
Christoph Luxenberg, however, is a pseudonym, and his scholarly tome ''''The Syro-Aramaic Reading of the Koran'' had trouble finding a publisher, although it is considered a major new work by several leading scholars in the field. Verlag Das Arabische Buch in Berlin ultimately published the book.
The caution is not surprising. Salman Rushdie's ''Satanic Verses'' received a fatwa because it appeared to mock Muhammad. The Egyptian novelist Naguib Mahfouz was stabbed because one of his books was thought to be irreligious. And when the Arab scholar Suliman Bashear argued that Islam developed as a religion gradually rather than emerging fully formed from the mouth of the Prophet, he was injured after being thrown from a second-story window by his students at the University of Nablus in the West Bank. Even many broad-minded liberal Muslims become upset when the historical veracity and authenticity of the Koran is questioned.
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The reverberations have affected non-Muslim scholars in Western countries. ''Between fear and political correctness, it's not possible to say anything other than sugary nonsense about Islam,'' said one scholar at an American university who asked not to be named, referring to the threatened violence as well as the widespread reluctance on United States college campuses to criticize other cultures.
While scriptural interpretation may seem like a remote and innocuous activity, close textual study of Jewish and Christian scripture played no small role in loosening the Church's domination on the intellectual and cultural life of Europe, and paving the way for unfettered secular thought. ''The Muslims have the benefit of hindsight of the European experience, and they know very well that once you start questioning the holy scriptures, you don't know where it will stop,'' the scholar explained.
The touchiness about questioning the Koran predates the latest rise of Islamic militancy. As long ago as 1977, John Wansbrough of the School of Oriental and African Studies in London wrote that subjecting the Koran to ''analysis by the instruments and techniques of biblical criticism is virtually unknown.''
ADVERTISEMENT
Continue reading the main story
Mr. Wansbrough insisted that the text of the Koran appeared to be a composite of different voices or texts compiled over dozens if not hundreds of years. After all, scholars agree that there is no evidence of the Koran until 691 -- 59 years after Muhammad's death -- when the Dome of the Rock mosque in Jerusalem was built, carrying several Koranic inscriptions.( there are several pages of the oldest quran currently being on display at the university of Birmingham carbon dated to the time of Mahomet. Just for your info )
COOKING: Daily inspiration, delicious recipes and other updates from Sam Sifton and NYT Cooking.
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These inscriptions differ to some degree from the version of the Koran that has been handed down through the centuries, suggesting, scholars say, that the Koran may have still been evolving in the last decade of the seventh century. Moreover, much of what we know as Islam -- the lives and sayings of the Prophet -- is based on texts from between 130 and 300 years after Muhammad's death.
In 1977 two other scholars from the School for Oriental and African Studies at London University -- Patricia Crone (a professor of history at the Institute for Advanced Study in Princeton) and Michael Cook (a professor of Near Eastern history at Princeton University) -- suggested a radically new approach in their book ''Hagarism: The Making of the Islamic World.''
Since there are no Arabic chronicles from the first century of Islam, the two looked at several non-Muslim, seventh-century accounts that suggested Muhammad was perceived not as the founder of a new religion but as a preacher in the Old Testament tradition, hailing the coming of a Messiah. Many of the early documents refer to the followers of Muhammad as ''hagarenes,'' and the ''tribe of Ishmael,'' in other words as descendants of Hagar, the servant girl that the Jewish patriarch Abraham used to father his son Ishmael.
In its earliest form, Ms. Crone and Mr. Cook argued, the followers of Muhammad may have seen themselves as retaking their place in the Holy Land alongside their Jewish cousins. (And many Jews appear to have welcomed the Arabs as liberators when they entered Jerusalem in 638.)
The idea that Jewish messianism animated the early followers of the Prophet is not widely accepted in the field, but ''Hagarism'' is credited with opening up the field. ''Crone and Cook came up with some very interesting revisionist ideas,'' says Fred M. Donner of the University of Chicago and author of the recent book ''Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing.'' ''I think in trying to reconstruct what happened, they went off the deep end, but they were asking the right questions.''
ADVERTISEMENT
Continue reading the main story
The revisionist school of early Islam has quietly picked up momentum in the last few years as historians began to apply rational standards of proof to this material.
Mr. Cook and Ms. Crone have revised some of their early hypotheses while sticking to others. ''We were certainly wrong about quite a lot of things,'' Ms. Crone said. ''But I stick to the basic point we made: that Islamic history did not arise as the classic tradition says it does.''
Ms. Crone insists that the Koran and the Islamic tradition present a fundamental paradox. The Koran is a text soaked in monotheistic thinking, filled with stories and references to Abraham, Isaac, Joseph and Jesus, and yet the official history insists that Muhammad, an illiterate camel merchant, received the revelation in Mecca, a remote, sparsely populated part of Arabia, far from the centers of monotheistic thought, in an environment of idol-worshiping Arab Bedouins. Unless one accepts the idea of the angel Gabriel, Ms. Crone says, historians must somehow explain how all these monotheistic stories and ideas found their way into the Koran.
''There are only two possibilities,'' Ms. Crone said. ''Either there had to be substantial numbers of Jews and Christians in Mecca or the Koran had to have been composed somewhere else.''
Indeed, many scholars who are not revisionists agree that Islam must be placed back into the wider historical context of the religions of the Middle East rather than seeing it as the spontaneous product of the pristine Arabian desert. ''I think there is increasing acceptance, even on the part of many Muslims, that Islam emerged out of the wider monotheistic soup of the Middle East,'' says Roy Mottahedeh, a professor of Islamic history at Harvard University.
Scholars like Mr. Luxenberg and Gerd-R. Puin, who teaches at Saarland University in Germany, have returned to the earliest known copies of the Koran in order to grasp what it says about the document's origins and composition. Mr. Luxenberg explains these copies are written without vowels and diacritical dots that modern Arabic uses to make it clear what letter is intended. In the eighth and ninth centuries, more than a century after the death of Muhammad, Islamic commentators added diacritical marks to clear up the ambiguities of the text, giving precise meanings to passages based on what they considered to be their proper context. Mr. Luxenberg's radical theory is that many of the text's difficulties can be clarified when it is seen as closely related to Aramaic, the language group of most Middle Eastern Jews and Christians at the time.
ADVERTISEMENT
Continue reading the main story
For example, the famous passage about the virgins is based on the word hur, which is an adjective in the feminine plural meaning simply ''white.'' Islamic tradition insists the term hur stands for ''houri,'' which means virgin, but Mr. Luxenberg insists that this is a forced misreading of the text. In both ancient Aramaic and in at least one respected dictionary of early Arabic, hur means ''white raisin.''
Mr. Luxenberg has traced the passages dealing with paradise to a Christian text called Hymns of Paradise by a fourth-century author. Mr. Luxenberg said the word paradise was derived from the Aramaic word for garden and all the descriptions of paradise described it as a garden of flowing waters, abundant fruits and white raisins, a prized delicacy in the ancient Near East. In this context, white raisins, mentioned often as hur, Mr. Luxenberg said, makes more sense than a reward of sexual favors.
In many cases, the differences can be quite significant. Mr. Puin points out that in the early archaic copies of the Koran, it is impossible to distinguish between the words ''to fight'' and ''to kill.'' In many cases, he said, Islamic exegetes added diacritical marks that yielded the harsher meaning, perhaps reflecting a period in which the Islamic Empire was often at war.
A return to the earliest Koran, Mr. Puin and others suggest, might lead to a more tolerant brand of Islam, as well as one that is more conscious of its close ties to both Judaism and Christianity.
''It is serious and exciting work,'' Ms. Crone said of Mr. Luxenberg's work. Jane McAuliffe, a professor of Islamic studies at Georgetown University, has asked Mr. Luxenberg to contribute an essay to the Encyclopedia of the Koran, which she is editing.
Mr. Puin would love to see a ''critical edition'' of the Koran produced, one based on recent philological work, but, he says, ''the word critical is misunderstood in the Islamic world -- it is seen as criticizing or attacking the text.''
ADVERTISEMENT
Continue reading the main story
Some Muslim authors have begun to publish skeptical, revisionist work on the Koran as well. Several new volumes of revisionist scholarship, ''The Origins of the Koran,'' and ''The Quest for the Historical Muhammad,'' have been edited by a former Muslim who writes under the pen name Ibn Warraq. Mr. Warraq, who heads a group called the Institute for the Secularization of Islamic Society, makes no bones about having a political agenda. ''Biblical scholarship has made people less dogmatic, more open,'' he said, ''and I hope that happens to Muslim society as well.''
But many Muslims find the tone and claims of revisionism offensive. ''I think the broader implications of some of the revisionist scholarship is to say that the Koran is not an authentic book, that it was fabricated 150 years later,'' says Ebrahim Moosa, a professor of religious studies at Duke University, as well as a Muslim cleric whose liberal theological leanings earned him the animosity of fundamentalists in South Africa, which he left after his house was firebombed.
Andrew Rippin, an Islamicist at the University of Victoria in British Columbia, Canada, says that freedom of speech in the Islamic world is more likely to evolve from within the Islamic interpretative tradition than from outside attacks on it. Approaches to the Koran that are now branded as heretical -- interpreting the text metaphorically rather than literally -- were widely practiced in mainstream Islam a thousand years ago.
''When I teach the history of the interpretation it is eye-opening to students the amount of independent thought and diversity of interpretation that existed in the early centuries of Islam,'' Mr. Rippin says. ''It was only in more recent centuries that there was a need for limiting interpretation.''
ADVERTISEMENT
Continue reading the main story
Access more of The Times by creating a free account or logging in.
Access more for free.
https://myaccount.nytimes.com/auth/...ietly-offering-new-theories-of-the-koran.html
Deen is a way of life. Nothing to do with religion.هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُون
Luckily we have the original Arabic to counter check ur fake interpretation. The one highlighted is "deen" aka religion.
Nope. Nothing to do with religionYup! A religion coupled as a way of life.
The fact is quran has nothing to do with religion.as the arabs conquered Greek speaking middle east, eventually, they were influenced by jewish and christian faith, hence Friday prayers instead of Saturday or sunday respectively.
The structure at the Dome if the rock was not a mosque but became one.
Judaism and xtianity has got nothing to do with religion. I agree with u. Cos we cant find the word "judaism" and "christianity" in the Torah n Bible respectively. But in Quran, Islam is mentioned 10 times! Tat confirmed Islam is a religion as well as a way of life.
Islam means submission. How do we submit? by being righteous and just. And not by countless rituals. Rituals waste time and effort. It does nothing beneficial.
France: Before beheading man for Muhammad cartoon, Muslim migrant asked for prayers and ‘help from Allah(="Satan")
https://www.leparisien.fr/faits-div...assinat-de-samuel-paty-08-12-2020-8413180.php
How deeply was Abdoullakh Anzorov, the terrorist responsible for the death of Samuel Paty, virtually anchored in the jihadist movement? According to our information, investigators from the Anti-Terrorism Sub-Directorate (SDAT), who are continuing their investigation into the death of the 47-year-old history and geography teacher, on Monday morning arrested five young adults suspected of being part of the terrorist’s entourage. Originally from Seine-Maritime and Haute-Loire, these young people aged 18 to 21 are all of Chechen origin, like the terrorist. Their custody can last up to 96 hours.
According to a source familiar with the matter, these five men would all have been in contact, at least virtually, with 18-year-old Abdullakh Anzorov. They are particularly suspected of having conversed on messengers of the jihadist sphere with the assassin of Samuel Paty, who was killed on October 16 at his school in Conflans-Sainte-Honorine (Yvelines). Investigators are also investigating to find out whether some of these young people of Chechen origin may have had contact with the terrorist beyond this virtual world.
Three young people indicted for “terrorist criminal association”
Since the death of Samuel Paty, investigators have observed the essential role of the digital jihadist movement in the radicalization of Abdoullakh Anzorov. The 18-year-old adult was thus in contact, through messaging or social networks, with many who were radicalized, including at least one jihadist living in Syria. In France, three young men are already indicted for “terrorist criminal association” and imprisoned. All of them had virtual contacts evoking jihad and radicalization with the terrorist. The first, Yussuf C., was arrested a few hours after the heinous attack. On November 3, two 18-year-old men were in turn arrested by the DGSI. These three young adults were in contact with the assassin of Samuel Paty in a Snapchat group initially called “La Zik c’est Haram”.
The terrorist regularly published photos of the Daesh flag, reminders of religious order. A few minutes before his act, he had sent his virtual friends a new message in the form of a farewell: “Say prayers for me, I will pass trials today and I hope that thanks to the help from Allah I will be successful.” None of them had tried to stop him or warn the authorities. A 17-year-old girl, close to a member of this group but not part of it, is also being prosecuted.
Beyond the digital entourage of Abdoullakh Anzorov, ten people with disparate profiles are already indicted in this case, mainly for “complicity in a terrorist assassination”. First there is Brahim C., father of a student at the college where Samuel Paty taught. It is this 48-year-old man who launched a controversy on social networks after the course on freedom of expression given by the history-geo teacher. In this smear campaign, he had been assisted by a second indicted person: Abelhakim Sefrioui, an Islamist militant S, who had given a wide response to the controversy by recording in turn a video. According to the version of the investigators, it is these publications on social networks that would have pushed the terrorist to take action.
Five middle school students prosecuted for “complicity in murder”
In his macabre project, he had also received the help of two friends. Originally from Evreux like Abdoullakh Anzorov, they admitted having accompanied the terrorist during the purchase of a knife or having taken him to the Paris region, but never had knowledge of his intentions. Five schoolchildren are also being prosecuted for “complicity in murder”. Antiterrorist officials accuse them of being on the lookout while the terrorist waited for his future victim or of having pointed out Samuel Paty to his assailant.
https://www.leparisien.fr/faits-div...assinat-de-samuel-paty-08-12-2020-8413180.php
How deeply was Abdoullakh Anzorov, the terrorist responsible for the death of Samuel Paty, virtually anchored in the jihadist movement? According to our information, investigators from the Anti-Terrorism Sub-Directorate (SDAT), who are continuing their investigation into the death of the 47-year-old history and geography teacher, on Monday morning arrested five young adults suspected of being part of the terrorist’s entourage. Originally from Seine-Maritime and Haute-Loire, these young people aged 18 to 21 are all of Chechen origin, like the terrorist. Their custody can last up to 96 hours.
According to a source familiar with the matter, these five men would all have been in contact, at least virtually, with 18-year-old Abdullakh Anzorov. They are particularly suspected of having conversed on messengers of the jihadist sphere with the assassin of Samuel Paty, who was killed on October 16 at his school in Conflans-Sainte-Honorine (Yvelines). Investigators are also investigating to find out whether some of these young people of Chechen origin may have had contact with the terrorist beyond this virtual world.
Three young people indicted for “terrorist criminal association”
Since the death of Samuel Paty, investigators have observed the essential role of the digital jihadist movement in the radicalization of Abdoullakh Anzorov. The 18-year-old adult was thus in contact, through messaging or social networks, with many who were radicalized, including at least one jihadist living in Syria. In France, three young men are already indicted for “terrorist criminal association” and imprisoned. All of them had virtual contacts evoking jihad and radicalization with the terrorist. The first, Yussuf C., was arrested a few hours after the heinous attack. On November 3, two 18-year-old men were in turn arrested by the DGSI. These three young adults were in contact with the assassin of Samuel Paty in a Snapchat group initially called “La Zik c’est Haram”.
The terrorist regularly published photos of the Daesh flag, reminders of religious order. A few minutes before his act, he had sent his virtual friends a new message in the form of a farewell: “Say prayers for me, I will pass trials today and I hope that thanks to the help from Allah I will be successful.” None of them had tried to stop him or warn the authorities. A 17-year-old girl, close to a member of this group but not part of it, is also being prosecuted.
Beyond the digital entourage of Abdoullakh Anzorov, ten people with disparate profiles are already indicted in this case, mainly for “complicity in a terrorist assassination”. First there is Brahim C., father of a student at the college where Samuel Paty taught. It is this 48-year-old man who launched a controversy on social networks after the course on freedom of expression given by the history-geo teacher. In this smear campaign, he had been assisted by a second indicted person: Abelhakim Sefrioui, an Islamist militant S, who had given a wide response to the controversy by recording in turn a video. According to the version of the investigators, it is these publications on social networks that would have pushed the terrorist to take action.
Five middle school students prosecuted for “complicity in murder”
In his macabre project, he had also received the help of two friends. Originally from Evreux like Abdoullakh Anzorov, they admitted having accompanied the terrorist during the purchase of a knife or having taken him to the Paris region, but never had knowledge of his intentions. Five schoolchildren are also being prosecuted for “complicity in murder”. Antiterrorist officials accuse them of being on the lookout while the terrorist waited for his future victim or of having pointed out Samuel Paty to his assailant.
As mentioned in the Quran, follow the exemplary (sunnah) of the Prophet, pbuh. The fact is whoever abandon the sunnah of the Prophet, pbuh, in fact ignore the Quran commandment!
We have sent you bearing witness, bringing good news, and warning so that you might all believe in Allah and His Messenger as well as honor, respect, and glorify Him in the morning and the evening. Those who pledge their allegiance to you pledge allegiance to Allah. Allah`s hand is over their hands. Those who break their pledge only break it against themselves. But as for those who fulfill the contract they have made with Allah, We will give them an immense reward. [Surat al-Fath: 8-10]
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Yaa...Bhai Syed. U will be judged for mocking the Prophet, pbuh. Awas!
“And messengers before you were certainly mocked at, but I gave respite to those who disbelieved, then I seized them (in My Wrath); then (see) how was My retribution?” [Surah Ar-Rad:32]
I think i am very clear about the message.
Religion in the quran means idol worship.
Idol worship means submission to religion with its hierarchy of clerics and priests,
You become slave to humans.
The message in the quran is to be free from idol worshipping, submit to God by doing good deeds. Hence killing another soul is prohibited.
Deen is way if life. It is not religion.
Religion in the quran means idol worship.
Idol worship means submission to religion with its hierarchy of clerics and priests,
You become slave to humans.
The message in the quran is to be free from idol worshipping, submit to God by doing good deeds. Hence killing another soul is prohibited.
Deen is way if life. It is not religion.
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