Видео

لي ما في قراءة نص

الا يمكن اعتبار الصابئة المندائية اصحاب دين سماوي و هم من ذكرهم الله عز و جل في القرأن

أنا أفهم مشكله نطق "ي ه و ي " ولماذا ضاع نطقها الصحيح عن اليهود لكني لن أخبر أحدا!

Excellent!

الله أو إلوهيم أو إله أو الاهو أو يهوه... كلها خرط ومجرد خرافات وأساطير. هو يعني إيه إله أصلاً؟؟ يعني إيه نبي؟؟؟ ... أم الأديان على أم اللي جابها.

ابراهيم عليه السلام أكبر مثال للايمان بالله كيف تقول ليشكل جماعة. جديدة. و ليس بدافع الايمان !!! هل هذا مكتوب في التوراة ؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟

اولهيم تعني اللهم فسرها القران تعني (رب الناس ملك الناس اله الناس)

العربية هي أم اللغات كما القرآن سيد الكتب كما سيدنا محمد سيد الرسل أما الذين بقوا على اللغات القديمة فلن يقبل الله منهم أعمالهم وهم من أهل النار حتى الذين يتكلمون اللغة العربية ليس كلهم على حق لأنهم لم يفهموا اللغة العربية فهم كالببغاء فقط ينطقون بالعربية دون فهما فلن يقبل منهم وهم خاسرون أيضاً

ومن يبتغي غير الإسلام ديناً فلن يقبل منه و هو في الآخرة من الخاسرين

يعرفون الله ولا يطبقون فرائضه .

العربية لغة عالمية لم ينطقها أحج كلغة أم أبدا، فهي ملك الجميع، وهي لغة القرآن والإسلام وهي من ساهمت في نشر الإسلام، لأنها سهلة التعلم والنطق للجميع.

الله ال تعريف إل إله آه للتعظيم. ال إل آه.

ليس يسوع الناصري من قال "إلهي إلهي لم تركتني؟" فهو نجاء لا يليق بنبي مرسل مؤمن بأن الله لن يتركه أبجا، بل من قالها يسوع "الشريف" الذي قاد ثورة ضد الرومان وقتل منهم الكثير، ونصب نفسه ملكا على اليهود، لكن اليهود لم يتبعوه، فاضطر إلى أن يسلم نفسه للرومان وهو ومعاونين له (نعتا بقاطعي طريق) على أن يفتدي كل من تبعه من الآخرين، فضحى بنفسه من أجل ترك الرومان للآخرين. فصلب ومعاونيه وبحسب أمنيته الأخيرة كتب على رأسه بالعبرية واللاتينية "يسوع ملك اليهود" وكانت منيته أن يوضع تاج ملك اليهود ع رأسه وهو مصلوب، إلا أن الرومان سرقوه ووضعوا فوق رأسه تاجا من شوك العوسج. أما يسوع الناصري فترك على أن يخلي المدينة في سوريا الآن حيث كان المعبد اليهودي وخدامه في ظرف ثلاثة أيام لا غير، ودع فسها أصحابه، ثم هاجر إلى قرية صغيرة كانت تسمى "يورو سلم" أي مغارة التسليم.

يسوع الناصري كما سميته كان ينطق لعربية هو وحواريه، ومنهم من كان عربيا (أظنه سينثياس الذي هاجر إلى شرق إسبانيا حيث كانوا ينطقون العربية هم أيضا).

أدوناي ليست عبرية بل فارسية، دو هو الإله، ون للجمع اي النسبى أي إله الآلهة اي، إله آلهتي.

إيل كلمة عربية معناها إله، أنظر للحديث الشريف "هذا لا يصدر إلا من إل"

إذا أردنا أن ننطق العبرية، فعلينا ألا ننطقها بذريقة أوروبية، بل بمحاكاة اللغاة المجاورة لها, فمثلا يهوه ، تنطق بعد تعديل الياء أول الكلمة بلامين (لام وراءها لام)، لأن التقاء لامين في العديد من اللغات تحول إلى ياء، ثم الوقوف بضمة منطوقة على الهاء الأولى، أما الهاء الثانية فهي للتنبيه، وأصلها آه، والتنبيه لعظمة الإسم الذي ذكر وهو الله ف "يهوه" تصبح للـهُ آه، أي الله آه. إلوهيم ليست للجمع، وأصلها إلوه أُم أي الإله الحق أو الإله الأصل وفي العربية اللهم.

أولا العبرية الحديثة التي ابتدعها أوروبي أوائل القرن العشرين مرتكزا على عبرية تونسي من جربة تختلط عنده العبرية القديمة بالبربرية ليست هي العبرية القديمية والتي تشابه العربية نطقا وكتابة. ثانيا، العبرية القديمة قد غيرت بالفارسية عند الخروج إلى فارس، بحيث عاد منها جيل جديد ينطق بالفارسية ويعتنق معتقداتها بمهمة تغيير الدين اليهودي ولغته أيضا، وبعد تزوير ما استطاعوا من التوراة، ألفوا التلموذد. لذا، فمن الأفضل أن تقرأ العبرية من منوق عربي ومفهوم عربي كي ترى التوافق بينهما جليا.

اله في العبرية الوه متل تفاح في العبرية تبوح ؟!

الاتقان في الكذب والتركب التزويري فائق جدا الى درجة يصعب على العلماء الانتباه له

معني اسم الله يهوه.هو كان ،حاضر،ويكون...هذا اسم اسألها بأختصار...الاسم الكامل فهو مكون من ٧٢ حروف الى يعرفهم يهز الارض ..ومان معروف للأنبياء لذالك كانو يقومون بمعجزات...

الاسلام ليس لهم لغه لأن العرب قبل الاسلام

ليس هناك ثلاث إله مختلفة كما ذكرت. بل إله واحد وله ثلاث اقانيم . لكن عقلك بدو إعادة ضبط المصنع لا حتى تفهم

This was a fascinating and instructive lecture very relevant to the Hamas- Israeli war and future Jewish conflicts.

I like to think that if Jesus was divine that his death was a payment, not for everyone's sin, but for God. I mean that God had a permanent covenant with the Chosen People. He chose to change that covenant to include all people. His justice required that he make a payment to the chosen people and that payment was the sacrifice of Jesus in God's place. It seems a much simpler interpretation than the convoluted one about how people could never "pay the piper," so God did it for them.

جميع الاسماء متعلقة بحرف الالف

لا إله إلا الله

Amazing lecture, can i please sir have your email so that i can share my research.

الاسلام دين العالم.

الله اكبر

He just reads his book

ولْيَعلَمِ النَّاسُ أنَّ اسْمَكَ يَهْوَه،‏ وأنَّكَ وَحْدَكَ العالي على كُلِّ الأرض.‏

أول من سأل الله واستعمل اسمه النبى موسى وهذا الإسم الإلهى فريد ووحيد للخالق-يهوه- وهو غير قابل للتغيير أو التعدد٠ واختصاره( ياه)٠اما الله'رب٠٠الخ القاب لا أسماء المصدر:الانجيل الخروج١٥:٣ المزمور١٨:٨٣

الحقيقة اسماء الله في الاسلام هي الاكثر تكامل وهيبة

ما هو النطق الصحيح ل يهوه كسر الواو أو فتح الواو

Faszinierend. Die Diskussion wäre natürlich auch noch interessant gewesen.

The conclusion of the video is that the concept of creation in Islam is of great importance and is developed throughout the Quran. The video discusses how the Quran presents the idea of creation, starting from the earliest surahs which emphasize the createdness of the world. As the Quran progresses, it delves deeper into the concept of creation and explores the full scope and extent of creation, including the creation of the world as a whole, the heavens and the earth. The video also highlights the special place of human beings in creation, being created by God with intimate attention and being honored by Him. Despite the morally ambivalent nature of humans, their freedom to do good or evil is seen as a necessary condition for their special task of being wise vicegerents on earth. The video also mentions that the concept of creation is further discussed in the later theological tradition of Kalam, where it plays a central role in arguments for the existence of God and in discussions of divine attributes and eschatology.

The Asharites, a group of Islamic theologians, place a significant emphasis on God's all-encompassing power (Qudra) and freedom of choice. They believe that God has complete control over all things and that everything that happens in the world is within His power and under His control. This includes both the creation and the ongoing sustenance of the universe. The Asharites argue that God's power is not limited by any external factors and that He has the freedom to act in any way He chooses. They believe that God's power is absolute and that His actions are not constrained by any external factors.

Conceivability (Jawaz) refers to the idea that something is logically possible or imaginable. In the context of the video, it is discussed in relation to the concept of recreation in Islamic theology. The theologians in the Kalam tradition argue that the recreating of the world in the future is conceivable because it was already possible for God to create the world out of nothing in the first place. Actuality (Wuqu) refers to something that exists or is real. In the context of recreation, it refers to the actual occurrence of the recreation of the world in the future. The theologians in the Kalam tradition argue that the actuality of recreation is justified based on the conceivability of recreation and the scriptural evidence in the Quran. Necessity of recreation refers to the idea that it is morally necessary for God to recreate human beings in order to fulfill principles of justice and reward. The Ash'arites and some Maturidis discuss whether it might be morally necessary for God to recreate human beings. The Ash'arites emphasize God's all-encompassing power and freedom of choice, while the Mu'tazilites stress God's justice as a principle of religion. It is important to note that the concepts of conceivability, actuality, and necessity of recreation discussed in the video are specific to the theological discussions within the Kalam tradition and may not necessarily reflect the beliefs of all Muslims or Islamic scholars.

Maturidi takwin refers to the concept of creation within the Maturidi school of Islamic theology (kalam). The Maturidi school is one of the two main theological schools within Sunni Islam, the other being the Ash'ari school. The concept of takwin in Maturidi theology refers to the attribute of creation ascribed to God. According to Maturidi scholars, takwin is the power of God to bring into existence and give form to all things. It is the act of bringing something from non-existence into existence. The Maturidis believe that God continuously creates and sustains everything in the universe. They emphasize that God's power of creation is not limited to the initial act of creation, but extends to every moment of existence. In Maturidi theology, the concept of takwin is closely related to the idea of God's power (qudra) and His knowledge. Maturidi theologians argue that since God has the power to create and bring things into existence, and since He has knowledge of all things, it is logically possible for Him to recreate the world in the future. The Maturidi school also discusses the moral necessity of God's recreation. They explore whether it is morally necessary for God to recreate human beings in order to fulfill His promise of rewarding the righteous and punishing the wicked. This discussion is part of the broader field of eschatology, which deals with the study of the afterlife. Overall, the concept of takwin in Maturidi theology highlights the belief in God's power to create and sustain the universe, as well as the possibility of His recreation in the future.

The Mutazilites and Asharites were two influential theological schools in early Islamic philosophy that held different views on the concept of God's power and autonomous action. Mutazilites: The Mutazilites were a rationalist school of thought that emerged in the 8th century. They believed in the importance of reason and rationality in understanding religious truths. According to the Mutazilites, God's power (qudra) was limited by rational necessity. They argued that God's actions were determined by moral and rational principles. In the context of autonomous action, the Mutazilites believed that God's actions were subject to moral standards and logic. They emphasized human free will and moral responsibility. Asharites: The Asharites, on the other hand, were a school of orthodox Sunni theology that emerged in the 10th century. They rejected the emphasis on reason and rationality advocated by the Mutazilites. The Asharites upheld the doctrine of divine omnipotence (kudra), emphasizing that God's power was absolute and unrestricted. According to the Asharites, God's actions were not bound by rational or moral principles. They believed in occasionalism, the view that all events and actions in the world are directly caused by God at every moment. Regarding the concept of God's autonomous action, the Asharites argued that God's actions were not contingent on anything external to Him. He acted out of His own will and choice, without any necessity or constraint. His power of autonomous action (khudra) was absolute and independent. In summary, while the Mutazilites believed in the limitation of God's power by rational necessity and moral principles, the Asharites upheld the absolute power and autonomy of God's actions. Their differing views on God's power and autonomous action reflect their broader philosophical and theological perspectives.

The 8th century cosmological discussions among the Muslims were influenced by late Hellenistic philosophy and involved different groups such as the materialists (dahari) and the godless (mullhead). These discussions centered around the denial of the creation of the world out of nothing. In response to these godless cosmologies, the early Kalam theologians had to develop an alternative cosmology that would align with Islamic beliefs on creation. The Kalam theologians of the 8th century Muslim world sought to provide a theoretical and cosmological foundation for Islamic beliefs on creation. They expressed Quranic concepts in the language of philosophically informed scholars of their time. Creation played a central role in their discussions, particularly in relation to the argument for the existence of God and the discussion of divine attributes. The Kalam theologians formulated the kalam cosmological argument, which was used in most texts of the Mu'tazilis, Asharis, and Maturidis. The argument can be summarized as follows: The world is temporarily originated. Everything that is temporarily originated requires an originator. Therefore, the world requires an originator. The Kalam theologians based their argument on an atomistic worldview, viewing everything around them as composed of substances and accidents that are arranged into bodies. They developed this argument as a response to the godless cosmologies of their time. It is important to note that the 8th century Kalam theologians' discussions on cosmology were influenced by the theoretical and cosmological background of their time. These discussions involved considerations of the theory of action, the preconditions for the recreation of substances, accidents, and bodies, and the modality of statements about the repetition of creation. Overall, the 8th century cosmological discussions among the Muslims aimed to provide a theoretical framework that aligned with Islamic beliefs on creation and responded to the challenges posed by godless cosmologies of their time.

The two central beliefs in classical theology are the temporal origination of the world and the existence of an originator. These beliefs are justified within the context of proving that the world is created and that God is its creator. The video indicates that in Quranic theology, the language used primarily denotes creation as temporal origination or bringing into existence. It also mentions the use of the Kalam cosmological argument, which states that the world is temporarily originated, and everything that is temporarily originated requires an originator. However, the video does not provide an in-depth explanation or analysis of these concepts.

According to the video, the concept of creation in the Kalam tradition is discussed in the context of several other theological problems. While there is no separate section on creation theology in the texts of the classical period, creation is a central topic in Kalam discussions. In the Kalam tradition, creation is often discussed in relation to the argument for the existence of God, the discussion of divine attributes, and eschatology. In the argument for the existence of God, the Kalam theologians focus on proving the temporal origination of the world and the existence of an originator. This implies the notion of creation ex nihilo, although it is not explicitly mentioned in the Quran. The language used in the Kalam texts is different from the Quran, as it is expressed in the language of philosophically informed scholars of the 10th century Muslim world. In the discussion of divine attributes, the Kalam theologians explore what can be said about God's essence after proving that He created the world. They discuss God's power of autonomous action and attribute of creation (taquin) as separate attributes. In the area of eschatology, the Kalam theologians discuss the resurrection of the dead as a new creation. They argue for the conceivability and possibility of the repetition of creation based on the first creation. Overall, the Kalam tradition engages with the concept of creation in the context of other theological problems and seeks to develop a cosmology that aligns with Islamic beliefs on creation. The Kalam theologians draw on the Quranic concepts but express them in the language and theoretical framework of their time.

According to the video, the Medinan period refers to a specific time period in the development of the Quranic concept of creation. During this period, the concept of creation in the Quran expanded and deepened. The focus shifted from the continued creation in the present to the beginning of the original creation of the world. In the Medinan period, there is a clear emphasis on the creation of the world as a whole, including the heavens and the earth. The Quranic verses from this period use phrases such as "samawatva art" (the heavens and the earth) to describe the creation of the world. This language is influenced by biblical conceptions and post-biblical material. Additionally, the creation and formation of the first human being, Adam, and his partner are highlighted during this period. The Quran mentions the creation of man as a particularly intimate act, with God creating the human being with his two hands and breathing into him from his spiritual. Humans are described as being honored by God. During the Medinan period, the Quranic concept of creation also emphasizes the oneness of God and his power as the sole creator. It is stressed that there is no other god besides God and that everything is created by Him in the right way. The Quranic verses highlight the precise knowledge and comprehensive power of God in creating and forming the world. Overall, the Medinan period in the Quranic concept of creation expands upon the earlier ideas introduced during the Meccan period and provides a deeper understanding of the creation of the world and human beings.

During the late Meccan period of the Quran, there is an expansion and deepening of the concept of creation. The focus shifts from primarily emphasizing the creation of humans to the creation of the world as a whole, including the heavens and the earth. This period is characterized by the usage of different words to describe creation, such as "samawat" (heavens) and "art" (earth). In Surah 56, it is evident that all natural processes are attributed to God. The creation of human beings is not seen as a separate and distinct action, but rather as part of God's comprehensive creative power. The various elements and processes created by God are interconnected and dependent on His power. Furthermore, during this period, the oneness of God (tawhid) is emphasized in relation to creation. It is affirmed that God alone is the creator and there is no other deity besides Him. The belief in God's precise and wise blueprint for creation is also mentioned, indicating that the world was created in a rational and understandable manner. Overall, the late Meccan period of the Quran expands the understanding of creation to encompass the entire world and emphasizes the oneness and wisdom of God as the creator.

During the middle Meccan period, the concept of creation in the Quran is expanded and deepened. The emphasis is no longer solely on the creation of human beings but also on the creation of the world as a whole, including the heavens and the earth. This period sees a shift towards a more comprehensive understanding of creation. In this period, the Quran takes up the biblical wording and describes the creation of the world in Arabic terms, such as "samawat" (heavens) and "art" (earth). The concept of creation is now connected to the idea of the beginning of the six-day original creation, similar to the biblical account. This marks the emergence of protology, the study of the first things, in Islamic scripture. The creation of the first human being, Adam, and his partner is also highlighted during this period. The Quran describes this act of creation as an intimate act, with God creating Adam with his two hands and blowing into him from his spirit. The creation of humans is seen as a special and privileged act, but it is also emphasized that all of God's creation is dependent on His comprehensive power. Throughout the middle Meccan surahs, the Quran continues to emphasize the negative qualities of human beings, such as their forgetfulness and waywardness. Despite being honored by God, humans are portrayed as morally questionable creatures. The idea of a human disposition for forgetfulness and waywardness is introduced, highlighting the importance of humans attaining true knowledge of the creator and drawing the right consequences from it. Additionally, a form of hierarchy within creation is established during this period, placing humans above the rest of nature. The Quran states that God has made all things in the heavens and the earth subservient to humans. This idea of hierarchy is reinforced in later Meccan surahs. In summary, the middle Meccan period of the Quranic theology of creation expands and deepens the understanding of creation. It focuses on the creation of the world as a whole, the emergence of protology, the creation of the first human being Adam, and the establishment of a form of hierarchy within creation.

According to the video, the concept of creation in the Quran is of great significance and is central to Islamic theological reflection. The Quran emphasizes that understanding the world as God's creation is at the heart of its message. Instead of focusing on God's actions in history, the Quran repeatedly points to the well-made creation as God's greatest miracle. Muslim theologians sought to establish the oneness of God as the central foundation of belief and understood the statement of faith "there is no god but God" as particularly referring to God's oneness as the creator. The concept of creation in the Quran is expressed through various words and phrases. The primary words used for creation in the Quran are derived from the Arabic root "khalaka," which occurs a total of 261 times. In ancient Arabic poetry, this root primarily denoted the idea of shaping something. In the Quran, creation is also expressed through other words such as "al-father" (creator) and "al-bari" (originator). The Quranic concept of creation evolves throughout different periods. In the early Meccan period, the focus is on the present observable creation by God, particularly the creation of human beings. The Quran emphasizes the continued creation of human beings and their significance as the addressees of the Quranic revelation. Later, in the Medinan period, the concept of creation expands to include the origin of the world and the creation of the first human being, Adam. The Quranic concept of creation also emphasizes the oneness of God and His exclusive role as the creator. God's creation is described as being in the right way, and everything is created with precise knowledge and wisdom. The Quranic verses also attribute a revelatory character to nature, considering it as signs of God's creation. In the later theological tradition of Kalam, creation plays a central role in discussions of divine attributes, the argument for the existence of God, and eschatology. The Kalam tradition further explores the theoretical and cosmological aspects of creation, including the repetition of creation and the conceivability of recreation. It is important to note that this response is based on the information provided in the given context. For a more comprehensive understanding of the concept of creation in the Quran, further study of Islamic theology and interpretation is recommended.

The introduction chapter of the video discusses the concept of protology/cosmology in Islam. The speaker, Prof. Dr. Mira Sievers from Humboldt University of Berlin, analyzes the concept of cosmology in Islam during a lecture for the KCID conference in February 2022. In the video, Prof. Dr. Mira Sievers explores the concept of creation in the Quran, which is considered the primary Islamic text of reference. She highlights that the Quran does not present one uniform concept of creation, but rather different concepts that evolve throughout the course of revelation. She explains that the early Meccan surahs focus on the present observable actions of God, particularly the creation of human beings from an initial material. The emphasis is on continued creation (creatio continua) and on convincing human beings of their own creativeness and the consequences it should have on their faith and actions. As the revelation progresses, the concept of creation expands to include the beginning of the six-day original creation, known as protology. This is depicted in the creation of the first human being, Adam, and his partner. The Quran describes this act as an intimate act of creation, with God creating the human being with His two hands and breathing into him from His spirit. Humanity as a whole is described as being honored by God, and the Quranic revelation emphasizes the special attention given to the creation of man. The middle Meccan surahs also introduce the idea of a human disposition for knowing God. In later surahs, the Quranic theology of creation does not undergo significant development. The concept of creation is presupposed and serves as the background for discussions of other themes. However, Prof. Dr. Mira Sievers points out that in the chronologically last version of the Adam-Iblees narrative, there is a change in emphasis. The creation of man is preceded by a dialogue between God and the angels, where the angels express concern about man causing damage and bloodshed. God, however, asserts that He knows things that the angels do not and appoints man as vicegerent on earth. This narrative highlights the tension between the morally ambivalent nature of man and his special place in creation. In addition to discussing the concept of creation in the Quran, Prof. Dr. Mira Sievers mentions the role of kalam, the discipline traditionally understood as theology in the narrower sense. Although there is no separate section on creation theology in kalam texts, the topic of creation is addressed in the context of other problems such as the argument for the existence of the creator, divine attributes, and eschatology. The introduction chapter of the video provides an overview of the concept of protology/cosmology in Islam, focusing on the different concepts of creation in the Quran and their evolution throughout the course of revelation.

Hier noch die Hinweise, die ich aus dem Chat kopiert habe: Monika Tautz („Interreligiöses Lernen im Religionsunterricht“, Stuttgart 2007) und Mirjam Schambeck („Interreligiöse Kompetenz“, Göttingen 2013), Friedrich Schweitzer („Interreligiöse Bildung“, Gütersloh 2014), Georg Langenhorst („Trialo-gische Religionspädagogik“, Freiburg 2016) und Claus Peer Sajak („Interreligiöses Lernen“, Darmstadt 2018) „Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools“ (2007) und der vom Europarat geförderten Publikation „Signposts - Policy and practice for teaching about religions and non-religious world views in intercultural education“ (2014)