Essay On Islam Condemns Terrorism

Essay On Islam Condemns Terrorism-63
It is almost certain that the good part of the verse is actually of Jewish origin, long predating Mohammad and the Koran.This excerpt, discussing the decree’s origin, speaks for itself: ‘We find it said in the case of Cain who murdered his brother, “The voice of thy brother’s bloods crieth” (Gen. It is not said here blood in the singular, but bloods in the plural, that is, his own blood and the blood of his seed.

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“Because the word for blood is in the plural in Gen.

, an ingenious Rabbi invented the supposition that all Abel’s offspring had been killed with him which signified that any murder or life-saving act had universal implications.

Our messengers came unto them of old with clear proofs (of Allah’s sovereignty), but afterwards lo!

Many of them become prodigals of the earth.” See Ibn Kathir’s interpretation of at I will present evidence that (1) the good part of – the part that sounds like a prohibition against murdering any innocent human being – is taken from pre-Islamic sources, and will show (2) that the omitted parts of , when included, change the meaning dramatically, actually permitting killing of non-Muslims in a wide variety of circumstances.

Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom…” See Ibn Kathir’s tafsir of here: Those who wage war against Allah/Mohammad and/or cause corruption in the earth will be killed, or crucified, or significantly dismembered (to the point of being permanently disabled), or banished (or imprisoned).

Essay On Islam Condemns Terrorism

(The severity of the penalty would depend on the judged severity of the transgression against Islam). Allah punishes those who “make mischief in the earth,” subjecting them to a “painful doom” (; -14).Clearly Muhammad had no knowledge of the source of the theory set out in the Mishnah but, in hearing it related, simply set out the Rabbi’s suppositions as the eternal decree of God!Just think, some Jewish Rabbi’s thoughts now are comprised in the Qur’an!Then confusion [polytheism and corruption] will be rampant, for the believers will be mixed with disbelievers, resulting in tremendous, widespread trials [corruption and mischief] between people.” Now it is used to refer to threats to the health of the state.” It can refer to civil strife, the presence of disbelievers, disbelief, or the drawing of Muslims away from Islam and into disbelief. “Oppression” refers to any words, actions, or institutions that go against, or impede, the full unrestricted practice of Islam (Abul Kasem discusses oppression further: Kasem51205.htm). “The only reward for those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land.” — evidence makes it extremely likely that Mohammad (or whoever produced the words for this part of the Koran) did plagiarize or appropriate this quoted commentary of a rabbi.Given that this is a rabbi’s commentary, not the words of God or Allah as conveyed by a prophet, the divine authenticity of this part of is all but discredited.By choosing “I agree” below, you agree that NPR’s sites use cookies, similar tracking and storage technologies, and information about the device you use to access our sites to enhance your viewing, listening and user experience, personalize content, personalize messages from NPR’s sponsors, provide social media features, and analyze NPR’s traffic.This information is shared with social media services, sponsorship, analytics and other third-party service providers. (2) When the omitted parts of the verse are included, the meaning of the verse changes, and permits the killing of non-Muslims under many circumstances.Now, the argument a defender of Islam might make here, after reading the above excerpt, is “So what? It was Allah that guided the rabbi in his commentary, and then guided the prophet Mohammad with a more ‘correct’ version.” (For this interpretation to be acceptable to Islam, one must not assume that the rabbi was a partner to Allah, but simply a believer guided by Allah.) However, this more “correct” version, intended for Muslims, has an addition not found in the earlier source.

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