Rhuomai - Rhomphaeam - ܡܫܚܐ

Woody50

Well-known member
Does anybody watch posted vids like this?

I don't.

What's your point, rhomphaem? Make a claim, cite evidence, then give your reasoning.

Posting a vid is just lazy...
 

rhomphaeam

Super Member
Does anybody watch posted vids like this?

I don't.

What's your point, rhomphaem? Make a claim, cite evidence, then give your reasoning.

Posting a vid is just lazy...

Who knows who watches what! In any event whilst you were rebuking me I removed the video and will repost it later when I have added the English text to make it intelligible. However, to Muslims it will be intelligible. Are you a Muslim? Do you read Arabic? Why the rebuke? Why so sensitive? This is on the CARM Islam Sub Forum - so usurpingly the video is about a precept in Islam that is drawn to a Christian faith meaning. Don't expect me to post material on Islam in anything other than classical Arabic. Thats like telling Christians not to post in Hebrew or Greek when they are explaining English translations.

NB - I have replaced the video because I just realised that if I don't then I won't be able to re post it later on. I can add the changes to the video outside the forum and make the change that way. I hope when I begin to start posting Shari'ah jurisprudence you don't go all soft on me! Are you even interested in Islam - what it means and why it needs to be addressed with Muslims in mind and not in a mind of contention!
 
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rhomphaeam

Super Member

Islam - The Basics​


To begin any study of Islam one must necessarily begin with the most basis terms found in Qur'an that establish a theological and jurisprudent meaning of the terms themselves.

The Hijra and the Hajj​


The very distinction between the Hijra and the Hajj are themselves explicitly grounded in Muhammed’s life, because both events are his.

Hijra means the migration of Muhammed to Medina. It means everything that happened from Medina, for nearly ten years. The Hajj, is Muhammed’s journey back to Mecca. It is those ten years in Medina that gives rise to the Lesser Jihad of Islam. It is the Lesser Jihad of Islam that gives rise today, to Islam – as it has done from the moment Muhammed died in 632 CE – He set the meaning of its boundaries and in his own body proved the substance of Islam and the Shari’ah, as its outline and meaning.

Islamic Jihad​


Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both theological and political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

It is essential to realise that Islam, as a religious expression, and Shari’ah similarly, cannot be precisely separated from the term Jihad. So whilst many people try very hard to assert that the term Jihad is a religious word, and denotes a religious attitude amounting to a peaceful ambition, Jihad is a term that encompasses Muhammed’s life in its entirety. That means Mecca and Medina. So that the terms Hijra and Hajj are also presented as religious and Muhammed’s political ambitions are hidden.
 

rhomphaeam

Super Member
Shari’ah
شريعة


ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ


Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not. Surah 45:18 Abdullah Yusuf Ali


This is the only instance in Qur’an where the word Shari’ah is used in this form. It is its formal expression, and from this single word we derive both the term, Shari’ah and its religious and political meaning.


Islam
الإِسْلاَمُ


إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَمَن يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ


Lo! religion with Allah (is) the Surrender (to His Will and Guidance). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) lo! Allah is swift at reckoning. (Surah 3:19) Abdullah Yusuf Ali


حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُواْ بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ


Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah. that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful. (Surah 5:3) Abdullah Yusuf Ali


وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَى إِلَى الْإِسْلَامِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ


Who doth greater wrong than one who invents falsehood against Allah, even as he is being invited to Islam? And Allah guides not those who do wrong. (Surah 61:7) Abdullah Yusuf Ali
 

rhomphaeam

Super Member
Perhaps one of the most difficult precepts in Islam is trying to separate out a religious meaning and a political meaning. The way Islam itself does this in order to deceive the west into receiving Islam as a religion of peace is rather similar to the way I have presented the terms Islam and Shari'ah in the two uses as defined in the term Jihad.

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

On reading these two definitions of Jihad as Inner Struggle and Outer Struggle one could be forgiven for imagining that apart from a reference to a lack of moral character, in the term Outer struggle, Islam is just peaches and cream. However, the thing to note in these two expressions that were written by RHUOMAI is the incorporation of the term Hijra in the term Inner Struggle and Hajj in the term Outer Struggle.

This distinction and meaning is so essential to grasp because these two terms as stated are the entirety of Islam as a jurisprudent expression of Islam - because they are derived from Muhammed's life as a prophet.

The simplest way to present this reality is to express it as follows.

Jihad is both theological and political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

Islam itself as a claim to being a religion of peace explains these two terms and their unifying meaning (as defined in the terms Islam and Shari'ah) by asserting that the first thirteen years of Muhammed's prophetic career were characterised by being persecuted, his last 10 years were characterised by religious success. What that means is that Islam promotes a sense of religious success as being a peaceable activity. When in truth Muhammed was an unspeakable man in Medina, being thus sublimated, whilst his sayings are all recorded in the canonical a'Hadith and are rarely read even by most Muslims.

There are many ways to understand Islam by its core meanings as defined in its key words. The one term that gives us a way to express a sense of why it is essential to know Islam as it is can be found in the term كاف (Infidel or Kafir).
 
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rhomphaeam

Super Member

Reference Section​


Lexical, Encyclopaedic and Narrative.​


This lexical and theological exposition of the term كافر demonstrates the development of how the term itself is linguistically and canonically used in Islamic Jurisprudence – by which I mean how the term كافر forms the core meaning of an idea that gives rise to other Arabic words in Qur’an that carry a doctrinal, or else theological imperative as used in Islamic Jurisprudence. (Robert Chisholm)

INFIDEL. There are several words used for those in a state of infidelity: 1, kāfir (كافر), one who hides or denies the truth; 2, mushrik (مشرك), one who gives companions to God; 3, mulḥid (ملحد), one who has deviated from the truth; 4, zandīq (زنديق), an infidel or a zend-worshipper; 5, munāfiq (منافق), one who secretly disbelieves in the mission of Muḥammad; 6, murtadd (مرتد), an apostate from Islām; 7, dahrī (دهرى), an atheist; 8, was̤anīy (وثنى), a pagan or idolater.

This is a general encyclopaedic presentation, beginning with the term كاف (Infidel or Kafir). It includes several verses from Qur’an.

KĀFIR (كافر), pl. kāfirūn. Lit. “The coverer.” One who hides or covers up the truth.

“The word is generally used by Muḥammadans to define one who is an unbeliever in the ministry of Muḥammad and his Qur’ān, and in this sense it seems to have been used by Muḥammad himself. Sūrah ii. 37: “Those who misbelieve (wa’llaẕīna kafarū), and call our signs lies, they are fellows of the Fire, they shall dwell within for ever.”

“It is also used for those who believe in the Divinity of the Lord Jesus, and the Holy Trinity. Sūrah v. 76: “They indeed are infidels (la-qad kafara ’llaẕīna), who say God is al-Masīḥu ibn Maryam.… Verily him who associates anything with God, hath God forbidden Paradise, and his resort is the Fire.”


Sūrah v. 77: “They are infidels who say Verily God is the third of three.”

“On this passage the Kamālān say it refers to the Nestorians and to the Malakā’īyah, who believe that God is one of three, the other two being the mother and son.”

“According to the Raddu ’l-Muḥtār (vol. iii. p. 442), there are five classes of kāfirs or infidels: (1) Those who do not believe in the Great First Cause; (2) Those who do not believe in the Unity of God, as the S̤anawīyah who believe in the two eternal principles of light and darkness; (3) Those who believe in the Unity of God, but do not believe in a revelation; (4) Those who are idolaters; (5) Those who believe in God and in a revelation, but do not believe in the general mission of Muḥammad to the whole of mankind, as the Christians, a sect of the Jews (sic).”

“Saiyid Sharīf Jurjāni says: “Mankind are divided into two parties, namely, those who acknowledge the mission of Muḥammad, or those who do not believe in it. Those who do not believe in his mission are either those who reject it and yet believe in the inspiration and divine mission of other prophets, as the Jews or Christians, and also the Majūsī (Fire Worshippers); or those who do not believe in any revelation of God’s will. Those who do not believe in any revelation from God, are either those who acknowledge the existence of God, as the Brāhmā (Buddhists?), or those who deny the existence of a Supreme Ruler, as the Dahrī, or Atheists.”

“Those who do not acknowledge Muḥammad as an inspired prophet are either those who do it wilfully and from mere enmity, or those who do not acknowledge it from reflection and due study of the subject. For the former is eternal punishment, and for the latter that punishment which is not eternal. There are also those who, whilst they are Muslims, are not orthodox in their belief; these are heretics, but they are not kāfirs. Those who are orthodox are an-Nājī or the salvationists.”


Sharḥu ’l-Muwāqif, p. 597.

Dictionary of Islam being a cyclopædia of the doctrines, rites, ceremonies, and customs, together with the technical and theological terms, of the muhammadan religion by Thomas Patrick Hughes, B.D., M.R.A.S.

Lexical​


This is a straight forward Lexical presentation in which the term كافر is implicitly used in its Islamic Theological and Jurisprudent meaning giving rise to Doctrine that removes opinion and speculation and formally identifies the term as arising from, “Do not thou attribute or impute disbelief or infidelity to any one of the people of thy kibleh” (Robert Chisholm)

“He called him a كَافِر [i. e. a disbeliever, an unbeliever, or an infidel]: (S, Mgh, K he attributed, or imputed to him, charged him with, or accused him of, disbelief, or infidelity: (S, A, Msb or he said to him كَفَرْتَ [Thou hast become an unbeliever, or infidel, or Thou hast blasphemed: in this last sense, “he said to him Thou hast blasphemed,” كفّرهُ, to which alone it is assigned in the Msb, is very commonly used in the present day.”

“(Msb.) Hence the saying,
لَا تُكْفِرْ أَحَدًا مِنْ أَهْلِ قِبْلَتِكَ Do not thou attribute or impute disbelief or infidelity to any one of the people of thy kibleh; (S, TA i. e., do not thou call any such a disbeliever, &c.; or do not thou make him such by thine assertion and thy saying. (TA.) لَا تُكَفِّرُوا أَهْلَ قِبْلَتِكُمْ is not authorized by the relation, though it be allowable as a dial. form. (Mgh.) -b2- [Also] أَكْفَرْتُهُ, inf. n. اـِكْفَارٌ, I made him a disbeliever, an unbeliever, or an infidel; I compelled him to become a disbeliever, &c. (Msb.) And أَكْفَرَ فُلَانٌ صَاحِبَهُ Such a one compelled his companion by evil treatment to become disobedient after he had been obedient. (Mgh.) And أَكْفَرَ الرَّجُلُ مُطِيعَهُ The man compelled him who had obeyed him to disobey him: (T, TA or he made him to be under a necessity to disobey him. (TA.) -A2- اكفر He (a man, TA) kept, or confined himself, to the كَفْر, (K,) i. e. قَرْيَة [town or village]; (TA as also ↓ اكتفر. (IAar, K.)”

An Arabic-English Lexicon. Edward William Lane
 
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rhomphaeam

Super Member

Qur’an (Robert Chisholm)​


Now we must give Qur’an its voice and show just how the term كافر (Infidel or Kafir) is defined in an inevitable doctrinal or Jurisprudent meaning, and how that fact of Qur’an determines every implication of its meaning so gravely that it is essential to understand.

The Lexical word for Infidel or Kafir is كاف whereas the manuscript word in Qur’an is كَافِرٍ. Lexical words are simply dictionary words, either theological or else not, as the case may be. Whereas, manuscript words are canonical, and what gives rise to canonical doctrine is not the word in isolation, but rather the context in which it is used. So we see the first usage of كَافِرٍ in Qur’an in Surah 2:41

Surah Two – The Cow – and it is a Medinan recitation by Muhammed that gives كاف (Infidel – Lexical) or else كَافِرٍ (Infidel – Manuscript) an undoubted clear meaning.

The manuscript says​


وَآمِنُواْ بِمَا أَنزَلْتُ مُصَدِّقاً لِّمَا مَعَكُمْ وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَإِيَّايَ فَاتَّقُونِ

The English translation for Surah 2:41 is:

And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. Abdullah Yusuf Ali

We can see that taken in isolation Surah 2:41 would not of itself either produce a doctrine or a clear meaning other than a simple sense that the hearer is being warned not to reject God or His signs. In this instance the ‘signs’ are really about Scripture, and is a clear reference to Torah, because the verse is contextually speaking about the Jews. In a more indirect meaning this verse is set in context of a warning that Qur’an, and the one who is used to deliver this ‘sign’ of God, is Muhammed. The sign therefore is also Qur’an, and the implicit warning is that rejection of Muhammed, means rejection of Qur’an. Yet even that of itself does not give us a precise way of defining theological meanings, other than as a direction. If we see the context, however, from Qur’an we begin to see a clear meaning.

Therefore:​


37. Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. 38. We said: “Get ye down all from here; and if, as is sure, there comes to you Guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve. 39. “But those who reject Faith and disbelieve Our Signs, they shall be companions of the Fire; they shall abide therein.” 40. O Children of Israel! Call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me. 41. And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. 42. And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).

From verse 37 – 38 we read about the time when Adam is cast down to earth from Paradise with a warning that God would send him guidance – then in verse 39 the warning that to reject these signs of the mercy of God would lead to hell fire. Verse 40 gives a clear context of those who were at risk of rejecting Muhammed, even Israel, and then verse 41 establishes the clearest present tense warning about rejection of Qur’an (Muhammed). Lastly, verse 42 defines what doctrine is therein established for the one who does reject Qur’an, who is of Israel (contextually). It is this form of words verse 42 – And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is) – that makes the term كاف (Infidel – Lexical)) or else كَافِرٍ (Infidel – Manuscript) mean that anyone who has received the revelation of God, and rejects it because they are rebellious, intending to cover up the truth of Islam, is kafir. It is Israel that is being warned and Islam that is being taught.
 

rhomphaeam

Super Member

How is Islam a true deception?​

It may seem self evident to all born again Christians that Islam is a false religion. However, what makes Islam truly false is not what is self evidently false. What makes Islam false is the incorporation of Christ into Islam as a key eschatological and theological imperative. It is that fact that I would like to address in real detail. All of the above is an insight when set along side Islam's use of Christ - And not only Christ but the the Law and the Prophets.
 
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Woody50

Well-known member
Who knows who watches what! In any event whilst you were rebuking me I removed the video and will repost it later when I have added the English text to make it intelligible. However, to Muslims it will be intelligible. Are you a Muslim? Do you read Arabic? Why the rebuke? Why so sensitive? This is on the CARM Islam Sub Forum - so usurpingly the video is about a precept in Islam that is drawn to a Christian faith meaning. Don't expect me to post material on Islam in anything other than classical Arabic. Thats like telling Christians not to post in Hebrew or Greek when they are explaining English translations.

NB - I have replaced the video because I just realised that if I don't then I won't be able to re post it later on. I can add the changes to the video outside the forum and make the change that way. I hope when I begin to start posting Shari'ah jurisprudence you don't go all soft on me! Are you even interested in Islam - what it means and why it needs to be addressed with Muslims in mind and not in a mind of contention!
Woah. Touchy much?

Thanks for taking the time to write.
 
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