Answering Islam
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That's the reason why Muslims have to deny the scriptures.
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Paul Williams claims Islam upholds the food laws given to Moses, then contradicts himself
Paul Williams claims Islam upholds the food laws given to Moses, then contradicts himself
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Answering Islam
Sometimes I wonder if I'm talking to a bot
Time for a bug report
Imagine there’s no evidence Jerusalem and Jesus wasn’t even clearly mentioned in the Bible
…. And the earliest sources about his life present him as marrying a 9 year old, stealing from others and murdering them
The apostle Paul collected together all the Bible manuscripts came out with his official version and burned the rest
Is Muhammad to be loved more than Allah?
https://youtube.com/shorts/UwAWdy4aMv0
https://youtube.com/shorts/UwAWdy4aMv0
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IS MUHAMMAD TO BE LOVED MORE THAN ALLAH?
Forwarded from Presbyterian and Reformed (Peter Ramus)
Divine Simplicity
It is the simplicity of God through which the divine essence is free from all composition [parts].
For God is or “He becomes what He is” (Ex. 3:14). And the One who is His own is not another and is not composed even from being or essence. And since He is Jehovah, there can be nothing in Him except being first, most perfect and most simple. And since He is one (Deut. 6:4), He is clearly indivisible and absolutely simple.
Moreover, He also cannot come outside of Himself into composition, because the Creator and creature “cannot be assimilated” to one another (Isa. 40:18), and the finite and the infinite cannot coalesce into one essence. -Johann Heidegger, Concise Marrow @Presbyterianism
It is the simplicity of God through which the divine essence is free from all composition [parts].
For God is or “He becomes what He is” (Ex. 3:14). And the One who is His own is not another and is not composed even from being or essence. And since He is Jehovah, there can be nothing in Him except being first, most perfect and most simple. And since He is one (Deut. 6:4), He is clearly indivisible and absolutely simple.
Moreover, He also cannot come outside of Himself into composition, because the Creator and creature “cannot be assimilated” to one another (Isa. 40:18), and the finite and the infinite cannot coalesce into one essence. -Johann Heidegger, Concise Marrow @Presbyterianism
The Social Harms of Child Marriage - The Harms of Islam vs. The Benefits of Christianity - Episode 4
https://www.youtube.com/watch?v=mLW9PJSBq8k
https://www.youtube.com/watch?v=mLW9PJSBq8k
YouTube
The Social Harms of Child Marriage - The Harms of Islam vs. The Benefits of Christianity - Episode 4
One of the arguments Muslims use to promote child marriage is that it cuts down on fornication, but the research says otherwise. Because these girls are so young, they have no bargaining power or ability to rein in their husbands and control their sexual…
The common belief that the Qur’an has a single, unambiguous reading is due in part to the bravado of translators, who rarely express doubt about their choices. Yet it is above all due to the terrific success of the standard Egyptian edition of the Qur’an, first published on July 10, 1924 (Dhu l-Hijja 7, 1342) in Cairo, an edition now widely seen as the official text of the Qur’an.2 Initially, however, the publication of this edition was a purely Egyptian affair. It was the work of a government appointed committee, led by Muhammad b. ‘Ali al-Husayni al-Haddad,3 that was meant to establish a uniform text for religious education in Egypt.4
Minor adjustments were subsequently made to this text in following editions, one published later in 1924 and another in 1936. The text released in 1936 became known as the Faruq edition in honor of the Egyptian king, Faruq (r. 1936–52).5 Yet the influence of the Cairo text soon spread well beyond Egypt. It has been adopted almost universally by both Sunni and Shi‘i Muslims, and by critical scholars as well, who have long since given up Gustav Flügel’s 1834 edition. Writing in 1938, Otto Pretzl noted with amazement that in his day for the first time a de facto canonical text had emerged.
Gabriel Said Reynolds
Minor adjustments were subsequently made to this text in following editions, one published later in 1924 and another in 1936. The text released in 1936 became known as the Faruq edition in honor of the Egyptian king, Faruq (r. 1936–52).5 Yet the influence of the Cairo text soon spread well beyond Egypt. It has been adopted almost universally by both Sunni and Shi‘i Muslims, and by critical scholars as well, who have long since given up Gustav Flügel’s 1834 edition. Writing in 1938, Otto Pretzl noted with amazement that in his day for the first time a de facto canonical text had emerged.
Gabriel Said Reynolds
“Ibn Mujahid argued that there are seven, equally valid qira’at. Others argued for ten, or fourteen. The gradual (yet never complete) acceptance of the argument for seven qira’at (often attributed to Ibn Mujahid’s use of a prophetic hadith that speaks of “seven letters” of the Qur’an)7 was generally accompanied with the caveat that each qira’a has two versions. Effectively, then, fourteen different versions were considered equally authentic, only one of which was Hafs ‘an ‘Asim. Even in this scenario there is no unanimity over the precise shape of the Hafs ‘an ‘Asim qira’a. Four different lines (turuq) of transmission are claimed for it, and discrepancies abound in the various texts claiming to transmit it.
2
INTRODUCTION
In the early twentieth century, therefore, the shape of the Qur’an would have seemed anything but clear. In fact, the Egyptian government was motivated to begin the project that would lead to the Cairo Qur’an edition due to the variations (or “errors,” as an appendix to the Cairo edition describes them) found in the Qur’anic texts that they had been importing for state schools.8 In response, the government destroyed a large number of such texts by sinking them in the Nile River and issued its own text. The Cairo project thus followed in the spirit of the caliph ‘Uthman, and the governor al-Hajjaj b. Yusuf (d. 95/714), who are reported to have destroyed competing versions and distributed their own text of the Qur’an in the first Islamic century”
The Qur'an in its Historical Context.
page 3, Edited by Gabriel Said Reynolds
2
INTRODUCTION
In the early twentieth century, therefore, the shape of the Qur’an would have seemed anything but clear. In fact, the Egyptian government was motivated to begin the project that would lead to the Cairo Qur’an edition due to the variations (or “errors,” as an appendix to the Cairo edition describes them) found in the Qur’anic texts that they had been importing for state schools.8 In response, the government destroyed a large number of such texts by sinking them in the Nile River and issued its own text. The Cairo project thus followed in the spirit of the caliph ‘Uthman, and the governor al-Hajjaj b. Yusuf (d. 95/714), who are reported to have destroyed competing versions and distributed their own text of the Qur’an in the first Islamic century”
The Qur'an in its Historical Context.
page 3, Edited by Gabriel Said Reynolds