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Theme Changer

 Topic: Freely down loadable Books on Pro-Islam and anti Islam..

 (Read 102609 times)
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  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #270 - June 25, 2021, 04:20 PM

    Yes I am still lurking here, subbed to this forum and download everything that's posted (thank you all!), tho I don't often have time and brain together to read it. But I think it's important to archive these materials, as you say we need to look beyond history that was written at the point of a sword.
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #271 - September 01, 2021, 06:18 PM





    Christians and Others in the Umayyad State 
    edited by Antoine Borrut and Fred M. Donner . 2016

    well that is 200 pages booklet which has these reviews

    Quote
    Christians and Others in the Umayyad State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
    Antoine Borrut and Fred M. Donner

    Contributions

    1. Notes for an Archaeology of Muʿāwiya: Material Culture in the Transitional
    Period of Believers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Donald Whitcomb, The Oriental Institute

    2. The Manṣūr Family and Saint John of Damascus: Christians and Muslims in
    Umayyad Times . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
    Sidney H. Griffith, The Catholic University of America

    3. Christians in the Service of the Caliph: Through the Looking Glass of
    Communal Identities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Muriel Debié, École Pratique des Hautes Études

    4. Persian Lords and the Umayyads: Cooperation and Coexistence in a
    Turbulent Time . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Touraj Daryaee, University of California, Irvine

    5. Non-Muslims in the Muslim Conquest Army in Early Islam . . . . . . . . . . . . . . . . Wadād al-Qāḍī, The Oriental Institute

    6. Al-Akhṭal at the Court of ʿAbd al-Malik: The Qaṣīda and the Construction of
    Umayyad Authority . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Suzanne Pinckney Stetkevych, Georgetown University

    7. ʿUmar II’s ghiyār Edict: Between Ideology and Practice . . . . . . . . . . . . . . . . . . . . . .Milka Levy-Rubin, The National Library of Israel

    8. Did ʿUmar b. ʿAbd al-ʿAzīz Issue an Edict Concerning Non-Muslim Officials? . . . . . . . Luke Yarbrough, Saint Louis University


    well  click the link and read at all  or read individual reviews...
     

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #272 - September 05, 2021, 08:38 AM


    Quote
    that little booklet of 167 Pages published in · 2017 written   by Firas Alkhateeb It  is a book on  a very small part of Islamic history, written by American researcher and historian Firas Alkhateeb. It was first published in 2014 via Hurst Publishers in the United Kingdom.

    Per the author, the book is intended to serve as a primer for readers unfamiliar with the subject of Islamic history.


    click the link and  download the book  and read it

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #273 - September 13, 2021, 04:30 PM

    A CHRISTIAN QUR’ĀN? A STUDY IN THE SYRIAC BACKGROUND TO THE LANGUAGE OF THE QUR’ĀN AS PRESENTED IN THE WORK OF CHRISTOPH LUXENBERG.PDF  By Daniel King, Cardiff University .,   Journal for Late Antique Religion and Culture 3 (2009) 44-71;

    That pdf file is a publication from that famous Daniel King, Cardiff University.,  who crtically analyzes that famous book of Christoph Luxenberg, The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran

    Quote
    Abstract: The present article is a contribution to the public debate surrounding the controversial thesis of an anonymous scholar known as Christoph Luxenberg. Thethesis that a Syriac Christian literary source lies behind the text of the Qur’ān is not entirely new, but Luxenberg has presented it in a more forceful and comprehensive manner than ever before. The manifold responses to his work have mostly come from the arena of Islamic and Qur’ānic studies whereas the present article seeks to explore Luxenberg’s work from the standpoint of Syriac philology. It demonstrates that his method is severely lacking in many areas, although he may on occasion have hit upon a useful emendation. Thus although the hypothesis as a whole is faulty, the individual textual suggestions ought to be treated on a case-by-case basis.


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #274 - September 13, 2021, 04:51 PM

    The origins of the Koran: From revelation to holy book  By Behnam Sadeghi

    The Prophet Muhammad disseminated the Koran in a piecemeal and gradual manner from AD610 to 632, the year in which he passed away. The evidence indicates that he recited the text and scribes wrote down what they heard. Some of the Prophet's associates set out to collect into single volumes all the "suras" (chapters) that had been disseminated in this fashion.

    This endeavour yielded a number of versions of the scripture belonging to different "Companions" of the Prophet, versions which today we call "Companion codices". Shortly after the Prophet's death, different Companion codices became popular in different parts of the Muslim lands. For example, in Kufa, a new town in southern Iraq, the popular codex was that of the Companion Ibn Masud who had gone to live there.


    According to Islamic tradition, Muhammad was confronted by the Angel Gabriel while in a cave on Mount Hira, outside Mecca, and commanded to recite what became the earliest revealed words of the Koran

    Standardization
    The Companion codices were highly similar. For example, the sequences of verses within the suras were the same, and so were most of the words within the verses. Nonetheless, some words and phrases were different. The differences reflected the partially oral transmission of the text, which is to say they are of the sort we expect to see when an oral text is written down. These differences sometimes affected the meaning, but they did not change the basic ideas of the Koran.

    For example, they did not affect the scripture's notions about the nature of God or change major religious obligations.


    The process of gathering all the revelations, from both written and oral sources, took some time

    Around AD650, the Caliph Uthman, who himself had been a close associate of the Prophet, had a committee establish an official version of the Koran based on the existing copies of the scripture and the knowledge of experts. It is reasonable to conjecture that he worried about textual diversity and wanted to promote textual uniformity.

    He sent this official version to different cities and people began copying it. This Uthmanic textual tradition dwarfed and ultimately replaced the traditions of Ibn Masud and other Companion codices everywhere in the Muslim world, thus fulfilling Uthman's aim of greater textual uniformity from place to place.


    To begin with, the Koran was passed on orally by the Prophet's followers. Today, millions of Muslim children still learn it by heart

    Different readings
    Uthman's act of standardization succeeded in reducing textual variation, but did not eliminate it altogether. The text established by Uthman accommodated multiple readings. Because the script in which the early Korans were written lacked most of the vowels and marks that could distinguish several of the consonants, it was possible to read the text in different ways.

    To be sure, oral tradition placed a check on variation, disallowing many otherwise feasible readings. Nonetheless, numerous variant readings arose. Some of these affect the meaning, but none change the basic ideas of the Koran.

    For example, reciters disagreed over whether verse 57 in sura 6 says God "tells" the truth (yaqussu) or "judges" truthfully (yaqdi), two words that look similar in the Arabic script. But since both ideas are ubiquitous in the Koran, the overall message of the scripture is not affected by either reading.  From the above, it is evident that Muslims have lived with a measure of diversity within an otherwise largely stable and uniform text since the beginnings of Islam. Muslim theologies have assimilated this historical reality in various ways. While opposing opinions have always existed and persist today, the predominant view has been that the different versions and readings of the Koran that are traceable to early Islam all enjoy God's endorsement.

    This idea was embodied in the early statement that God revealed the Koran in multiple forms, and it was fleshed out later by authors such as the 15th-Century scholar, Ibn al-Jazari


    The variant readings of the Koran do not change its basic ideas

    New insights
    For many centuries, there has been a rich and sophisticated tradition of Koranic scholarship. However, it is in the nature of knowledge to evolve. Early Koranic manuscripts present one of the resources that can add new insights and nuance to our knowledge of the text's history.

    Radiocarbon dating, thanks to technical advances in recent decades and the rigorous efforts of numerous scientists, has developed into an effective and accurate way of dating manuscripts, particularly when performed at the best labs, such as those in Oxford, Arizona, and Zurich.  However, experimental error can creep into the work of the best scientists.

    One can control for error by testing more than one sample from a manuscript. Several tests on a Koranic manuscript called "Sanaa 1" (including a new test that Mohsen Goudarzi and I will publish soon) have dated it to the first half of the 7th Century.

    Researchers continue to test more and more manuscripts, many of them datable to the first century of Islam. All of this presents a pleasing prospect for Koranic scholarship.

    Quote
    Behnam Sadeghi is an Assistant Professor of Religious Studies at Stanford University and specializes in the early centuries of Islam. He is the author of The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition, published by Cambridge University Press in 2013.


    well that is an old article from  Behnam., Sure he changed his view in the past 7 years or so but let me watch the videos at this link

    https://vimeo.com/380767567

     

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #275 - September 15, 2021, 10:15 PM

    Parallelism in Selected Short Chapters of the Holy Quran: A Stylistic Analysis  by Saeed Mahdi  and Basim Kadhim., 2018


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #276 - October 11, 2021, 05:34 PM

    Byzantine Theology and Islam: Paul of Antioch’s Irenic Approach  by Jan Dominik Bogataj  published  in 2019  Edinost in dialog Unity and Dialogue74 (2019) 2: 195–210

    Quote
    Abstract: For the West, Islam has generally been seen as a typical example of exotic, dangerous and unknown culture, whereas for the Byzantines, Islam was much better known, since they had to live together with Muslims for centuries and therefore their attitude could not have been uniformly hostile but consisted of manifold attempts to hold a (theological) dialogue.

    The paper presents some key features of the heterogeneous Byzantine theology of Islam within the corpus of the theological polemical works which have been produced from 7th to the 13th century. After examining John Damascene (app. 676–749), the first Byzantine theologian who wrote on Islam and gained knowledge of Islam at first hand as a civil servant in the court of the Umayyad Caliph in Damascus, the present study examines a relatively unknown work, Paul of Antioch’s Letter to a Muslim Friend (MS Sinai Arabic 448; 531). The text of this Melkite bishop of Sidon was written in Arabic somewhere around 1200 and is one of the most authentic contributions to the Byzantine-Islam polemics about Paul’s irenic approach and his interpretation of Qur’an. Although it still applies a clear apo-logetic approach, Paul’s Letter may be viewed from the perspective of the theological dialogue between Christians and Muslims


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #277 - October 13, 2021, 03:35 PM

    SHIA-SUNNI SECTARIANISM: IRAN’S ROLE IN THE TRIBAL REGIONS OF PAKISTAN[/url]   by  Shazia Kamal Farook, B.A.

    Quote
    Mentor: Dr. John Esposito  .,  A Thesis submitted to the Faculty ofThe School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Georgetown University Washington, D.C. ,m April 1, 2015


    Quote
    This thesis analyzes Shia-Sunni sectarianism in the northern tribal areas of Pakistan, and the role of Iran in exacerbating such violence in recent years. The northern tribal regions have been experiencing an unprecedented level of violence between Sunnisand Shias since the rise of the Tehreek-e-Taliban militant party in the area. Most research and analysis of sectarian violence has marked the rise as an exacerbation of theologically driven hatred between Sunnis and Shias.

    Moreover, recent scholarship designates Pakistanas a self- deprecating “failed” state because of its mismanagement and bad governance with regard to the “war on terror.” However, the literature ignores the role of external factors, such as Iranian’s foreign policy towards Pakistan playing out in the tribal areas of Pakistan in the period since the Soviet-Afghan War.

     

    read  it all that thesis at the link

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Freely down loadable Books on Pro-Islam and anti Islam..
     Reply #278 - October 15, 2021, 11:44 AM



    INTELLECTUALS IN THE MODERN ISLAMIC WORLD

    Edited by Stéphane A. Dudoignon is a research fellow at the National Center for Scientific
    Research (Paris).
    Komatsu Hisao is a professor at the Graduate School of Humanities and
    Sociology, The University of Tokyo.
    Kosugi Yasushi is a professor at the Graduate School of Asian and African Area
    Studies, Kyoto University

    that 400 pages or so book contains series of articles on Intellectuals  on Advancing Islam/knowledge of Islam  in 19th and 20th century

    Quote
    Table of Contents

    Part 1: Al-Manar in the Changing Islamic World  1. Al-Manar Revisited: The "Lighthouse" of the Islamic Revival  2. Al-Manar and Popular Religion in Syria, 1898-1920  3. The Manarists and Modernism: An Attempt to Fuse Society and Religion  4. The Influence of Al-Manar on Islamism in Turkey: The Case of Mehmed Akif  5. Echoes to Al-Manar among the Muslims of the Russian Empire: A Preliminary Research Note on Riza ad-Din b. Fakhr ad-Din and the Šura (1908-1918)  6. Rationalizing Patriotism among Muslim Chinese: The Impact of the Middle East on the Yuehua Journal  7. The Transmission of Al-Manar’s Reformism to the Malay-Indonesian World: The Case of Al-Imam and Al-Muni 

    Part 2: Intellectuals in Challenge: Situations, Discourses, Strategies  8. The Arabo-Islamic Constitutional Thought at 1907: ‘Abd Al-Karim Murad (d. 1926) and His Draft Constitution for Morocco  9. Constructing Transnational Islam: The East-West Network of Shakib Arslan  10. Muslim Intellectuals in Bosnia-Herzegovina in the Twentieth Century: Continuities and Changes  11. From Social Development to Religious Knowledge: Transformation of the Isma’ilis in Northern Pakistan  12. Islam on the Wings of Nationalism: The Case of Muslim Intellectuals in Republican China  13. Muslim Intellectuals and Japan: A Pan-Islamist Mediator: Abdurreshid Ibrahim  14. Clash of Cultures? Intellectuals, their Publics, and Islam


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
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