The satanic verses in urdu pdf

Continue This article is about religious verses. For Salman Rushdie's novel, see Satanic Verses. For other purposes, see Satanic verses (disambiguation). The words mistaken for the divine revelation of satanic verses by the Islamic Prophet Muhammad refer to the words of the Satanic proposal which the Islamic prophet Muhammad is said to have mistaken for divine revelation. The alleged poems can be read in early biographies of Muhammad al-Waqidi, Ibn Saad and Ibn Ishaq, as well as Tafsir al-Tabari. The first use of the expression is attributed to Sir William Muir in 1858. While the history of the incident is being rejected today by Muslim scholars based on the theological doctrine of Muhammad's moral infallibility ('isma' Muhammad (i.e. Muhammad would never have been deceived by Satan), some secular scholars accepted it, citing the implausibility of early Muslim biographers fabricating a story so unflattering about their prophet. The main narrative See the full text of Tabari's account below there are numerous reports of the alleged incident that differ in construction and details of the narrative, but they can be widely collected to obtain a basic report. Different versions of this story are traced back to one narrator Muhammad ibn Kabba, who was two generations removed from the biographer Ibn Ishaq. In its basic form, history reports that Muhammad wanted to convert his relatives and neighbors of Mecca to Islam. When he read these verses of Sarat al-Najma, he was considered a revelation from the angel Gabriel, did you think of al-Lut, al-Uza and Mana, the third, Alit, al-Uzzi and Manat were three goddesses worshipped by The Meccans. It is difficult to distinguish the meaning of garanik because it (.ﺗﻠﻚ اﻟﻐﺮاﻧﻴﻖ اﻟﻌﻠﻰ وإن ﺷﻔﺎﻋﺘﻬﻦ ﻟﺘﺮﺗﺠﻰ a friend? (Koran 53, 19-20) Satan seduced him to utter the following line: it is a sublime garanik, for whose intercession there is hope. (In Arabic is a gapax leomenon (i.e. used only once in the text). Commentators wrote that this meant cranes. The Arabic word usually means tap - appearing in singular as ghirn'q, ghurn'q, ghirnawq and ghurnayq, and the word has a cousin shaped in other words for birds, including crows, crows and eagles. According to Muslim Orthodoxy, the actual account of the events states that a group of Kuraisha leaders (a tribe of politicalists of Mecca persecuting Muslims) passed by when the Prophet was reciting verses from the Koran. It moved their hearts so much that they instantly fell on their faces in stretches, and bear the testimony that it was from Allah alone. Then some of their peers happened, and began to threaten them and threaten them, and made them ashamed, so they denied what had happened, and said they fell only in stretches, because the Prophet gave a concession allowing them to preserve their idolatry, but still to be a Muslim. Admission to the Muslim exegesis Early Islam Satanic verses incident is reported in tafsir and sira-magazi literature, dating back to the first two centuries of Islam, and reported in the respective tafs corpuses transmitted from almost every Koran commentator to note in the first two centuries of hijra. According to Ibn Taimiya: Early Islamic scholars (salafs) collectively considered the verses of cranes in accordance with the Koran. And from the later scholars (Khalaf) who followed the opinion of early scholars, they say that these traditions were recorded with a true chain of narrative, and it is impossible to deny them, and the Koran itself bears witness to this . The earliest biography of Muhammad, Ibn Ishak (761-767), has been lost, but his collection of traditions exists mainly in two sources: Ibn Hisham (833) and al-Tabari (915). The story appears in al-Tabari, which includes Ibn Ishaq in the chain of transmission, but not in Ibn Hisham, who admits in the foreword to his text that he omitted questions from the biography of Ibn Ishaq that would upset certain people. Ibn Saad and al-Waqidi, two other early biographers of Muhammad, link this story. Scholars such as Uri Rubin and Shahab Ahmed and Guillaume believe that the report was in Ibn Ishak, while Alford T. Welch believes that the report was not supposedly present in Ibn Ishaq. Later in the medieval period, due to its unreliable chain of narrative, the tradition of satanic verses never entered any of the canonical collections of hadiths (although possible truncated versions of the incident did). References and exegesis about verses appear in early stories. In addition to its appearance in Tabara Tafsar, it is used in the Tafsirs of Mukatil, Abdu r-Razzhak and Ibn Katir, as well as in the nasha of Abu Jafar al-Nahas, the collection of Asbab Wahidi and even in the late Middle Ages, as in the collection of Al-Suati al-Durr al-Harater- Objections to this incident date back to the fourth Islamic century, for example in the work of al-Nahah and continued to grow over the next generations by scholars such as Abu Bakr ibn al-Arabi (d. 1157), Fahr al-Din Razi (1220), and al-Kurtubi (1285). The most comprehensive argument against the actuality of the incident was presented in al-Shif Kadi Iyah. The incident was discounted at two main bases. First, this incident contradicted the teachings of isma, the divine protection of Muhammad from mistakes. Secondly, descriptions of the chain of transmission, which is still not complete and audible (sahih). Ibn Kathir notes in his comment that isads available to him, by which the story was conveyed were almost all mursal, or without The Companion of Muhammad in their chain. Uri Rubin claims that there is a complete version of the inada, continuing to ibn 'Abbes, but it survives only in a few sources. He claims that Ibn Abbas's name was part of the original undesirable and was removed so that the incident could be stripped of his Sahich-inada and discredited. Imam Fahr al-Din al-Razi, commenting on Koran 22:52 in his Tafsir al-Kabir, stated that the people of verification declared the story a blatant fabrication, citing the supporting arguments of the Koran, Sunna and Reason. He then reported that the outstanding Muhaddit Ibn Khuzaima said: This invention of heretics, when once asked about it. Al-Razi also noted that al-Bayhaqi said that the narrative of the story was unreliable because its narrators had questionable integrity. Those scholars who recognized the historical environment of the incident appeared to have a different method of assessing the reports than the one that became the standard Islamic methodology. For example, Ibn Taimiya stated that since the reports of tafsira and sira-magazi were usually transmitted incomplete inademe, those reports should be assessed not on the basis of chain fullness but on the basis of regular transmission of the general value between reports. Al-Kurtubi (al-Jami Lee Ahkam al-Koran) rejects all these options in favor of explaining that once Sara al-Najm was safely disclosed the main events of the incident (or rumors about them) were now allowed to occur to identify those of his followers who would accept Muhammad's explanation of blasphemy (JSS 15, p. 254-255). While Ibn Hajar al-Ascollani wrote: All chains of this narrative are weak, with the exception of Saeed ibn Jubair. And when one incident is reported from different chains, it means that there is something real in this incident. In addition, the incident was also told through 2 Mursal (where the chain goes to the successor, i.e. Tabari) tradition, whose chains of narrative are authentic in accordance with the standards of Imam Buhari and Imam Muslim. First, it is what Tabari recorded from Younus bin Yazid, he is from Ibn Shahab that Abu Bakr Ibn Abdul Rehman told me. While the second that Tabari recorded from Mutabar bin Suleiman and Hammad bin Salamah and they are from Dawood bin Abi Hind and he is from Abu Aliyah ... Ibn Arabi and Kadhi Ayad say there is no evidence of this incident, but contrary to their assertion, when one incident goes through different narrative chains, it means that the incident is real. Although there are not only a few narrative chains about this incident, but 3 of them are genuine while 2 of them are Mursal narration. A modern Islamic scholarship while The authors of the Tafsir texts during the first two centuries of the Islamic era did not seem to regard the tradition as in any way unfavorable or unflattering to Muhammad, it seems to have been universally rejected by at least the 13th century, and most modern Muslims also consider the tradition problematic, in the sense that it is seen as deeply heretical, because by allowing the intercession of three pagan female deities, they undermined the power and omnipotence of the Almighty. But they also keep... the pernicious consequences of the revelation in general, for Muhammad's revelation appears to have been based on his desire to mitigate the threat to the deities of the people. Various responses have been developed for the account. All modern Muslim scholars have rejected this story. Arguments in favor of refusal are found in the article muhammad Abduh Masʾalat al-garanin wa-tafsir al-yat, year, Muhammad Hussain Haikal Hayat Muhammad, The Year Necessary by Saeed Kutba Fi Silal al-Koran (1965), Tafim al-Koran Abul Ala Modudi and Muhammad Nasiruddin al-Albani Nasb al-Mahanik li-Nasf al-Gharanik. Aikal points to numerous forms and versions of history and their inconsistencies and argues that the contextual flow of Sura al-Najm does not allow for the inclusion of such verses, as history claims. Haikal quotes Muhammad Abduh, who noted that Arabs have never described their gods in terms such as al-Gharanik. Neither in their poetry nor in their speeches or traditions do we find their gods or goddesses described in such terms. Rather, the word al ghurnuq or al gharniq was the name of a black or white water bird, sometimes figuratively handsome blonde youth . Finally, Haikal argues that this story is incompatible with Muhammad's personal life and completely contrary to the spirit of the Islamic message. Aka Mahdi Puya said that these false verses were shouted by the Meccans to make it look as if Muhammad had said it; he writes: Some pagans and hypocrites planned to secretly read the words praising idolatry along with the rant of the Holy Prophet, When he prayed, so that people would think as if they had been read by him. The conspirators shouted with delight that people would believe that these words were spoken by the Holy Prophet. Here, the Koran declares a common model, followed by the enemies of the messengers of Allah, when they were positively convinced that people pay attention to the teachings of the messengers of Allah and sincerely in them. They mix their false teachings with the original teachings to make the divine message a bundle of contradictions. This kind of satanic inserts are mentioned in the verses, and it is supported by Ha Mim: 26. It is simply blasphemy to say that satanic forces can influence the messengers of Allah. The whole issue was just a footnote to the back and forth of religious debate, and was revived only when Salman Rushdie's 1988 novel, The Satanic Verses, made headline news. The novel contains some fictional allusions to Islamic history that have caused both controversy and outrage. Muslims around the world protested against the publication of the book, and Iran's Ayatollah Khomeini issued a fatwa sentencing Rushdie to death, saying the book blasphemes Muhammad and his wives. Historical debate Since the days of William Muir, the historicality of this episode has been largely accepted by secular scholars. Some orientalists, however, opposed the historical authenticity of these verses on various grounds. William Montgomery Watt and Alfred Guillaume argue that the stories of this event were true, based on the implausibility of Muslims fabricating a story so unflattering to their prophet: Muhammad must have publicly read Satanic verses as part of the Koran; it is inconceivable that this story could be invented by Muslims or imposed on them by non-Muslims. Elert's work in the Encyclopedia of Islam considers Watt's cause insufficient, stating that history in its current form (as it relates to al-zabari, al-Wāḳidī and Ibn Saʿd) cannot be accepted as historical for various reasons. As for this argument, To Shahab Ahmed in the Encyclopedia of the Koran refers to the fact that the widespread acceptance of this incident by early Muslims suggests, however, that they do not consider this incident to be unfavourable and that they do not appear to be, at least on this basis, unfavourable to its invention. Similarly, Alford T. Welch, of the Encyclopedia of Islam, argues that the argument of implausibility alone is not enough to guarantee the authenticity of tradition. He says that history in its present form is certainly a later, exotic fiction, despite the fact that there may be some historical basis for this story. Welch argues that history falsely claims that chapter 53:1-20 and the end of the chapter are unity, and that the date of the verse is 22:52 later than 53:21-7 and almost certainly belongs to the Medina period. Some other details in the staging of the story, such as the mosque and the side, do not refer to the Meccanian phase of Muhammad's career. Welch also notes that the story was not mentioned in Ibn Ishak's biography of Muhammad. He says that the above analysis does not exclude the possibility of some historical nucleus behind the One such possibility, Welch says, is that history has a historical telescopic character: that the situation that was known to Muhammad's contemporaries, which lasted for a long period of time, has become encapsulated in history, which limits his acceptance of intercession through these goddesses for a short period of time and holds this shift away from strict monotheism on Satan. John Burton claimed his fictitiousness based on demonstrating its actual usefulness to certain elements of the Muslim community, namely, those legitimate exegetes who were looking for a case of revelation to eradicate the methods of abolition. (further explanation) Burton supports his theory by saying that Tabari discusses history not in his exegesis verse 53:20, but at 10:52 p.m. Burton further notes that different versions of the story are all tracable to the one narrator Muhammad ibn Ka'b, two generations removed from Ibn Ishaq, but not modern with the event. H.R. Howting writes that the satanic verse incident will not serve as an excuse or an example of the theory that God reveals something and then replaces it with another true revelation. Burton, rejecting the authenticity of the story, sided with Leone Caetani, who wrote that history should have been rejected not only on the basis of gloado, but also because if these hadiths had at least some historical basis, Muhammad's behavior in this regard would have led to the lies of all his previous prophetic activities. Maxim Rodinson believes that this can be reasonably accepted as true, because the creators of the Muslim tradition would never have invented a story with such devastating consequences for the revelation as a whole. He writes the following about the origin of the verses: It is obvious that the unconscious Muhammad offered him a formula that provided a practical path to unanimity. Rodinson writes that this concession, however, reduced the threat of the Court of Justice by allowing the three goddesses to intercede for sinners and save them from eternal curse. It also diminished Muhammad's own power, giving the priests of Uzza, Manat and Alyat the ability to pronounce oracles contrary to his message. The neglect of Christians and Jews, who indicated that he was returning to his pagan origins, coupled with opposition and indignation from his own followers, influenced him to renounce his revelation. However, in doing so, he denounced the gods of Mecca as smaller spirits or mere names, discarded everything related to the traditional religion as the work of the Gentiles and unbelievers, and sent the pious ancestors of Mecca and relatives to hell. It was the last break with Kuraish. Fred Holliday argues that instead of having a detrimental effect, the story is an eye-opening tale, which is not to denigrate God, but to point out the weakness of human beings, and that even the prophet can be misled by the shaytan - although ultimately the shaytan failed. However, since John Vanshero contributed to this field in the early 1970s, scholars have become much more attentive to the emerging characters of early Islam and are less willing to accept the predictable claims of continuity: those who consider the tradition to be constantly evolving and provide answers to a question that it itself raised, the argument that there will be no basis for the development and transmission of material that seems derogatory to Islam or Islam is too simple. First, the idea of what is humiliating can change over time. We know that the doctrine of infallibility and perfection of the Prophet (the doctrine of his isma) has only slowly emerged. On the other hand, the material that we now find in the biography of the Prophet, arose in different circumstances to meet different needs, and you need to understand why the material exists before you can make a judgment about its basis actually ... In Rubin's recent contribution to the debate, the issues of history are completely avoided in favor of studying the inner textual dynamics and what they show about early medieval Islam. Rubin claims to have found the origins of many prophetic traditions and that they show an early Muslim desire to prove to other scenarios that Muhammad did belong to the same exceptional predetermined chain of prophets in which Jews and Christians believed. He argues that Muslims should have established the history of Muhammad's life according to the same literary patterns as the ever-other prophets. The incident with satanic verses, he said, corresponds to the general theme of persecution, followed by the isolation of the prophet-figure. As the story was adapted to include the material of the Koran (No.22:50, No.53, q.17:73-74), the idea of satanic temptation was claimed by whom? to be added, reinforcing its inherent drama as well as incorporating additional biblical motifs (c. Christ Temptation). Rubin turns his attention to the convementological flaws that may have shaped the early material of the syrah, as opposed to the more often regarded dogms, sects and political/dynastic factions. Given the consensus that the most archaic layer of biography is the story of the couscous (i.e. popular storytellers) (Syrah, EI2), this may prove to be a fruitful line of inquiry. The Encyclopedia of Islam argues that, while there may be some historical basis for this story, in its current form it is certainly more later, an exegetical fiction. Sara LIIA, 1-20 and the end of the sire are not unity, as stated in history; XXII, 52, later than LIII, 21-7, and almost certainly Medinan (see Bell, Trans., 322); and a few a few history-mosque, sajda, and others not mentioned in the summary above do not belong to the Mecca phase. Rubin also claimed that satan's supposed temporary control over Muhammad made such traditions unacceptable to early hadith compilers, which he considered to be a unique case where a group of traditions was rejected only after it obeyed the Koranic models and as a direct result of that adjustment. Related traditions A few related traditions exist, some adapted to the material of the Koran, some not. One version, which appeared in Tafsar in Tafsar and is attributed to Urva ibn zubair (d. 713), retains the main narrative, but without mentioning satanic temptation. Muhammad is persecuted by the Meccans after an attack on their idols during which a group of Muslims sought refuge in Abyssinia. After the end of this first round of pursuit (fitna) they return home, but soon begins the second round. However, unlike the cases of satanic verses, where it is the (temporary) fruit of Muhammad's placement in Meccanian polytheism, there is no good reason for caesura persecution. Another version, attributed to Urva, has only one round of fitna that begins after Muhammad transformed the entire population of Mecca, so that Muslims are too numerous to perform a ritual stretch (syd) all together. It is somewhat parallels of Muslims and mushrik'n prostrate themselves together after the First Muhammad, supposedly satanically infected, a rant by Sara al-Najm in which the effectiveness of the three pagan goddesses is recognized (Ruby, p. 157-158). The image of Muslims and pagans proning themselves together in prayer, in turn, links the history of satanic verses with the very abbreviated Syud al-Koran (i.e. a stretch in the recitation of the Koran) traditions found in the authoritative mussanaf collection, including the Sunni canonical of Buhari and Tirmi. Rubin argues that there appears to be a hint of mushican involvement underscoring how overwhelming and intense the effects of this sulphur on those present were. The tradition is actually thrust that all knowledgeable creatures have taken part in it, people as well as genies. Rubin further argues that it is inherently illogical without satanic verses in the recitation, given that in the accepted version of verses No.53:19-23, the gentile goddesses are attacked. Most of the traditions associated with the stretch at the end of Sara al-Najm solve this problem either remove all mention of mushrik'n, or does the conversion attempt of the old Meccan to participate (which, instead of bowing to the earth, puts dirt on his forehead proclaiming This is enough for me) in an act of ridicule. Some traditions even describe his possible retribution, saying that he was later killed at the Battle of Badr. [2] According to Rubin, the story of the only politeist who raised a handful of dirt on his forehead... (in) ... an old man with a disability to take part in the Sujuda of Muhammad... In the... sarcastic act of the enemy Muhammad, who wants to dishonor Islamic prayer. And traditions, which are originally associated with the dramatic history of temptation, became a sterilized anecdote, creating a prophetic precedent for ritual practice. Tabari's account details this incident, found in the history of al-Tabari, Ta'rih (Vol. (circa 915 AD): The Prophet sought the well-being of his people, wanting to conquer it by any means necessary. It has been reported that he wanted a way to win them, and part of what he did for this purpose is what Ibn Humayd told me, from Salama, from Muhammad ibn Ishak, from Yazidi ibn ziyad al-Madani, from Muhammad ibn Kab al- Kuraz: When the prophet saw that his people turned away from him, and tormented him. He wanted in himself something to come to him from God, which would draw him close to them. With his love for his people and his desire for them, it would be a joy to him if some of the difficult things he found in dealing with them could be mitigated. He reflected on it in himself, desired it, and desired it. Then God sent down the revelation. By the star when he sets up! Your companion did not make a mistake or went astray, and does not speak from a simple fantasy ... (.53:1) When he got to God's words, Have you seen al-Lut, al-Uzzi and Manat, the third, the other? (53:19-20) Satan threw himself into his language, because of what he pondered in himself and wanted to bring to his people: These are high flying cranes and their intercession should be hoped for. When he heard this, they rejoiced. What he said about their gods pleased and pleased them, and they gave him an ear. Believers believed in their prophet what He had brought them from their Lord: they did not suspect any blunder, delusion, or error. When he came to the stretch and finished the chapter, he prostrate and the Muslims followed his prophet in him, having faith that he had led them and obeyed his team. Those who were in the mosque also extended because they had heard from him about their gods. There was no believer or kafir in the whole mosque, which did not extend. Only al-Waleed bin al-Mughara, who was an elderly sheikh and could not make stretches, scooped up part of the soil from the valley of Mecca and pressed it to his forehead. Then everyone left the mosque. Kuraish came out and was delighted with what they had heard about him talking about their gods. They said, Muhammad is most sympathetic to our gods. In what he read he that they are high-flying cranes, the intercession of which one should hope. Those followers of the Prophet who emigrated to the land of Abyssinia heard about the division of the stretch, and were informed that Kuraish had converted to Islam. Some of the men decided to return, while others were left behind. Gabriel went up to the Prophet and said, 'Oh Muhammad, what have you done! You read to people what I did not bring you from God, and you said what He did not tell you. At the same time, the Prophet was greatly saddened and very afraid of God. But God, His mercy, sent him revelation, comforting him and reducing the scope of what had happened. God told him that there was never a previous prophet or apostle who desired as much as Muhammad desired, and desired as Muhammad desired, but that Satan threw in his longing just as he threw into the language of Muhammad. But God will defrost what Satan has thrown and puts His poems in proper order. That is, you are just like other prophets and apostles. And God revealed, We never sent an apostle or a prophet before you, but when he yearn, Satan threw in his longing. But God casts what Satan throws, and then God brings His poems into proper order, for God is omniscient and wise. (22:52) So God banished the sadness of His prophet and gave him security from what he feared. He cast aside what Satan had thrown at his tongue, referring to his gods: These are the high-flying cranes whose intercession is accepted. Replacing these words with God's words, when Allah, al-Uzz and Manat the third, others mention: If you have men and He, females! This, indeed, would be an unfair separation. These are just the names you and your fathers gave them... as for as many angels as there are angels in heaven, their intercession will have no benefit if, after God allows him, whom He rejoices and accepts 53:21-26 - that is, how can the intercession of their gods be of any benefit to Him? When the words came from God, which cast away what Satan had thrown into the language of His prophet, Kuraish said, Muhammad returned to what he said about the status of our gods in relation to God, changed him, and brought something else, for the two phrases satanic in the prophet's language found a place in the mouths of every politicalist. Therefore, they intensified in their evil and in the oppression of all of them who converted to Islam and followed the Prophet. A group of followers of the Prophet, who had left the land of Abyssinia because of the news that the people of Mecca had converted to Islam as they extended with the Prophet, approached. But when they approached Mecca, they heard that talk of converting to Islam Mecca was wrong. Therefore, they entered Mecca only secretly or after receiving the promise of protection. Among those who came to Mecca at the time and remained there until emigrating to Medina and participating in the Battle of Badr with Muhammad, was, from the family of Abd Shams b. Abd Manaf b. Kusayi, 'Utman b. 'Affon with his wife Rukaya the daughter of the Prophet. Abe Khudhaifa b. Utba with his wife Schal bint Suhail and another group with them, together 33 people. Cm. also The Demolition of Al-Uzza Demolition of Al-Lat Demolition Manata Criticism of the Koran of Allah, as the moon deity Sirat Rasool Allah, one name for any traditional Muslim prophetic biography (al-Sira) Muhammad Notes and b Ahmed, Shahab (1998). Ibn Taimyr and Satanic verses. Studio Islamic. Masonnev and Laroz. 87 (87): 67–124. doi:10.2307/1595926. JSTOR 1595926. b ibn Ishak, Muhammad (1955). Syrat Rasul Allah Ibn Ishak - the life of Muhammad Translation A. Guillaume. Oxford: Oxford University Publishing House. page 165. ISBN 9780196360331. Archive from the original on December 26, 2016. John L. Esposito (2003). Oxford Dictionary of Islam. Oxford University Press. page 563. ISBN 978-0-19-512558-0. Archive from the original on June 11, 2016. Shirazi, Nasser Makarem (November 4, 2013). 180 Questions About Islam Volume Two: Different Questions. Al-Islam. Translated by Mahdawi, Shahnavaz. Compiled by Saeed Hussein Husseini. Islamic Council for the Education of the World Federation of Muslim Communities Khoja Shia Itna Asheri. 43. What is the myth of Garanika or Satanic verses? Archive from the original on September 8, 2017. Received on September 8, 2017. Saalih al-Munajid, Muhammad (May 31, 2000). 4135: Satanic verses. Islam is a question and an answer. Received on July 9, 2018. b Watt, Muhammad in Mecca - b eo, satanic verses. For scholars who accept historicality, see Michael Cook, Muhammad. In The Founders of Faith, Oxford University Publishing House, 1986, page 309. Ethan Kolberg, medieval Muslim scholar at work: Ibn Tavus and his library. Brill, 1992, page 20. F.E. Peters, Hajj, Princeton University Press, 1994, p. 37. See also Monotheists: Jews, Christians and Muslims in Conflict and Competition, Princeton University Press, 2003, page 94. William Muir, The Life of Mahometh, Smith, Elder 1878, page 88. John D. Erickson, Islam and post-colonial narrative. Cambridge University Press, 1990, page 140. Thomas Patrick Hughes, Dictionary of Islam, Asian Educational Services, page 191. Maxim Rodinson, Prophet of Islam, Taurus Park Paperback, 2002, page 113. Montgomery Watt, Muhammad: Prophet and Statesman. Oxford University Publishing House 1961, p. 60. Daniel Sahas, iconoclast. Encyclopedia of the Koran, Brill Online. a b c d e f Ahmed, Shahab (2008), Satanic Verses, in Dameman McAuliffe, Jane Encyclopedia Qurʾān, Georgetown University, Washington, D.C.: Brill (published August 14, 2008) Kogan, Leonid (2005), Semitic Etymological Dictionary 2: Animal Names, Alter East and Altes Covenant, 278/2, Munster: Ugarit-Verlag, page 131-132, ISBN 3-934628-57-5 Majma al-Fatawa. Holland, Tom (2012). In the shadow of the sword. Double day. page 42. ISBN 9780385531368. Tabari's work is often filled with weak and fabricated narratives, as he stated in his opening case to his tareekh that he collected all the accounts he came across without considering any checks. Most of the later narratives about the Satanic verses incident stem from Tabari's works. Rubin, Uri (August 14, 2008), Musammad, in Damman McAuliffe, Jane, encyclopedia Qurʾān, Georgetown University, Washington, D.C.: Brill y b c Rubin, Uri (1997), Eye-watching: the life of Musammad, as the early Muslims believe: text analysis, Princeton, New Jersey: Darwin Press (published 1995), page 161, ISBN 0-87850-110-X and ibn Ishad ibn Yasar, Musham; Ibn Hisham, Abd al-Malik, Sarat Rasul Allah and zabari, zabari, Tarah al-Rusul wal-Mulak , zabarani, Suleiman ibn Amad, al-Mujam al-Kabar - Assad, provided by Ibn Ishak, reads: Ibn Mumaid-Salaamah-Muhammad Ibn Ishak-Yazid bin ziad Uri (1997), Eye-watching: the life of Musammad, as the early Muslims believe: text analysis, Princeton, New Jersey: Darwin Press (published 1995), page 256, ISBN 0-87850-110-X Ibn Hajar al- Asqall. Fat-ul-Bari. John D. Erickson (1998), Islam and Postcolonial Narrative, Cambridge, United Kingdom: Cambridge University Press - Muhammad Hussain Haikal, Hayat Muhammad, 9th Edition (Cairo, Maktaba al-Nahda al-Misriya, 1964, p.164-7) - Puya, Aka Mahdi. (2008), Aka Mahdi Puya View, Satanic Verses (PDF), Mahdi Puya (Dead Link) - Multilingual Koran. www.al-islam.org archive from the original on December 25, 2008. Received on December 12, 2009. Eoz, satanic verses. For scholars who do not accept historicality, see Kuran, Encyclopedia of Islam, 2nd edition, Volume 5 (1986), page 404 Musammad, Encyclopedia of Islam, Second Edition. Under editorial. J. Beardman, T. Bianquis, C.E. Bosworth, E. van Donzel, W. Heinrichs et al. Brill Online, 2014 - Musammad. Encyclopedia of Islam, Second Edition. Edited:. Beardman, T. Biankis, C.E. Bosworth, E. van Donzel, V.P. Heinrichs. Brill Online, 2014. Links. b Muhammad, Encyclopedia of Islam Online. Encyclopedia of Islam, Al-Kuran - Burton, It is a high-flying crane, the journal Of Semitic Studies (JSS) 15 and G.R. Howting, the idea of idolatry and the emergence of Islam. Cambridge University Press, 1999, page 135. I.R. Netton's quote and Injury: East-West Primer (1996) p. 86, Routledge and Maxim Rodinson, Mohammed. Allen Lane Penguin Press, 1961, page 106. Maxim Rodinson, Mohammed. Allen Lane Penguin Press, 1961, page 107-8. Holliday, Fred, 100 Myths of the Middle East, G. R. Howting, The Idea of Idolatry and the Emergence of Islam: From Controversy to History, p. 134-135 - Eye of the Watcher, page 21 - Kuran in the Encyclopedia of Islam, 2nd edition, Volume 5 (1986), p. 404 - Tafsir, Volume IX, p. 165. Rubin, p. 166 - translated into G.R. Hoting, The Idea of Idolatry and the Emergence of Islam: From Controversy to History, p. 131-132 References by Fazlur Rahman (1994), the main themes in the Koran, Biblioteca Islamica, ISBN 0-88297-051-8 John Burton (1970), This is a high-flying crane, Journal of Semitic Studies, 15 (2): 246-264, doi:10.1093/jss/15.2.246. Uri Rubin (1995), Eye-watching: The Life of Muhammad as Seen by Early Muslims: Text Analysis, Darwin Press, Inc., ISBN 0-87850-110-X G.R. Howting (1999), The Idea of Idolatry and the Emergence of Islam: From Controversy to History, Cambridge University Press, ISBN 0-521-65165-4 Nasir al-Din Al-Albani (1952), Nasb al-maj'n'q li-nasfi cissat Al-Garanq (Erection Of catapults to destroy the history of Garanak) Shahab Ahmed (2018), Prior to Orthodoxy: Satanic Verses in Early Islam, Harvard University Press, ISBN 978-0-674-04742-6 External References Commentators This is a high-flying claim (Refutation of Christian missionary writings on so-called Satanic verses) Satanic verses of history has never been taken seriously by Muhammad's Islamic scholars: The Man and the Post STORY CRANES or SATANIC VERSES extracted from the satanic verses in urdu pdf. the satanic verses meaning in urdu

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