Allah ya bamu hidaya, May Allah make us amongst those who listen and apply (Obey)🤲🏼
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Jazakhallah Khairun, Sannu da aiki Allah ya bada lada aikin🤲🏼
@saydaMaryamАй бұрын
Ma shaa Allah you have a very beautiful voice sister
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❤❤❤❤🎉🎉🎉😮
@KaruStep-xn8jt2 ай бұрын
🎉🎉🎉😂
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Maasha Allahu
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Maasha Allahu
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Maasha Allahu
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Maasha Allah
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Maasha Allah
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Maasha Allah
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Masha Allah❤
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Masha Allah❤
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MashaAllah ❤
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MashaAllah ❤
@hajiajuwaira645110 ай бұрын
MashaAllah ❤
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MashaAllah MashaAllah
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MashaAllah ❤
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MashaAllah MashaAllah
@andrebissonlachine11 ай бұрын
ISLAM, FROM JESUS CHRIST TO MUHAMMAD - A SUMMARY (1) There has been no more polytheism in Arabia since the end of the 4th century (384), and the entire Near East is Christian, with the exception of a large Jewish minority in Najran and a Zoroastrian aristocracy in Sassanid Persia; the Himyarite kingdom, southern highlands of Yemen, which maintained nominal control in Arabia until 525, adopted in 380 a Judaizing monotheism so as not to be subject to the Byzantine Empire from which emanate the Christian religious guidelines; but, following its evolution into "total Judaism" and the massacre of the Aksumite Christian populations living in the kingdom and the massacre of Christians in Najran, in 525, with the support of the Byzantines, the armies of the Kingdom of Axum invaded the Himyarite Empire and convert its inhabitants to Christianity. The Byzantines were Orthodox Christians, and the Emperor was Christ's messenger and protector of the faith. The Syrians, Persians and Arabs of the Lakhmid Kingdom, subject to the Persian Empire, and those of Arabia are Nestorian Christians, who believe that Jesus is a prophet, not the son of God. The Egyptians and Arabs of the Ghassanid kingdom, subject to the Byzantine Empire, are Monophysite Christians, born in reaction to Nestorianism. (2) The armies of Heraclius, Byzantine Emperor, annihilate the Persian Sassanid armies in Armenia in 622, in Nineveh in 627 and in 628 in Constantinople; the leader of the Persian armies, Persian king Khosro II, fled to Cteciphon where he was assassinated by the Zoroastrian clergy. It was from this period that Arab communities began to administer themselves. The Arab armies, in the service of the Byzantine and Persian empires, remained intact, gradually occupy the territories evacuated by Byzantium and those of the Persian Empire. (3) Muawiya, the first caliph of the Umayyad dynasty, as a Christian, makes Damascus his capital, and respects a Monophysite Arab tradition according to which he becomes the protector of the holy places, namely the sanctuary of Damascus, the tomb of John the Baptist and his cathedral. (4) As Muawiya's popularity waned, following his defeats at Constantinople and the resumption of tribute to the Byzantine Empire, a movement was born to bring together Christians from across the Arab Empire. This movement, led by Emir ‘Abd al-Malik, wants to give the whole region a Christian theology that could be accepted by both Arabs and Persians, and thus counterbalance the orthodox Christianity of the Byzantine Empire. He proposes a redefinition of the mission of Jesus, to be defined as the "Servant of God" or "Abd Allâh" in Arabic, and understood as Mohammed or "the chosen one". The idea of Jesus as Servant of God had already been proposed by Arius at the beginning of the fourth century. (5) 'Abd al-Malik overthrows Muawiya in the year 60 of the Arab era (679/680) and considers that the military effort must be accompanied by an internal consolidation by the establishment of an Arab Church like the Persian Imperial Church and following the example of the Persian Nestorian Church and the role it played in the last years of the Sassanid dynasty. To devote himself entirely to his task, he renews the peace treaty with Constantinople, agrees to pay him a considerably increased tribute and to share the income from Cyprus, Armenia and the Iberian Caucasus (Georgia). Its aim is to unify the Empire under the banner of the motto "Mohammed", that is to say the praised / chosen one speaking of Jesus Christ. Not wanting to be outdone, he informs the Byzantine emperor, Constantine IV, through the patriarch of Antioch, Macarius, that he intends to participate in the definition of the nature of Christ. Like Heraclius who produced an Ecthesis - a letter formulating the creed of the Church - in 638 advocating monothelism, he entered the scene by producing his own Ecthesis, and in 72 AD (691/692) he did so, inscribe it in the shrine he had built in Jerusalem, called the "Dome of the Rock" or Qubbat al-Sakhra in Arabic. The inscription is dedicated to the People of the Book, that is to say to all Jewish and Christian denominations. (6) Under the Abbasid dynasty, the capital of the Arab Empire moved to Baghdad. Fearing for his safety and that of his family, Abu Jafar al-Mansur, the second Abbasid Caliph, built the Round City, also known as the City of Peace, south of Baghdad - between 767 and 772. The city of Baghdad quickly became the hub of large-scale commerce and is the first city to reach one million inhabitants. At the beginning of the 9th century, Houses of Wisdom appeared in the enclosure, housing libraries, translation centers and meeting places. The oldest of these houses, which is particularly active, is the personal library of Caliph Hâroun ar-Rachîd, opened to scholars in 831/832 during the reign of his son, al-Ma'mun. Like Babylon under the reign of Nebuchadnezzar II in the 6th century BC and Alexandria under the reign of the Ptolemies from the 4th to the 1st century BC, Baghdad attracts all the intellectuals of the civilized world and followers of the great religions of the time. (7) As the religious leader of Arab believers (Imam) and spokesperson for God (Khalîfat Allâh), al-Ma'mun must create a tradition affirming his authority, both civil and religious, independent of other beliefs, that we will not be able to discern coming from the Christian tradition. His father, Hâroun al-Râchîd, was already working on the Arab foundation, assuming the function of lord of the "haram", sacred places forbidden to infidels. His father's wife, Zubayda, had the road from Baghdad to Medina improved to promote pilgrimage to this new sacred place. Medina replaces the previously visited sacred places of Damascus and Jerusalem. (8) Like Alexander the Great but in the opposite direction, al-Ma'mun leaves for the west, surrounded by his scholars and philosophers. His journey took him from Mesopotamia to Harran, a city where, according to the Bible, on leaving the city of Ur towards Canaan, the patriarch Abraham and his family settled. According to the Koran, three communities, belonging to the people of the Book, lived there: "the Jews, the Sabeans, the Nazarenes". The Sabeans used to go to caves to meditate. This practice is taken up by Islamic tradition, according to which the Prophet Muhammad receives his revelations in a cave. During his visit to Damascus, he visits the ruins of the Marwanid complex, place of prayer, and reads the inscription "And our prophet is Mohammed". He sees in it the confirmation of his own vision, that Muhammad is the prophet of the Arabs. In 86 of the Arab era (705/706), in the time of Abd al-Malik, she meant that "Our prophet is the praised / chosen one" when speaking of Jesus Christ. He stops in Egypt where he can see with his own eyes the greatness that was this country of which the Bible speaks, and in particular the Nile where the child Moses was deposited and retrieved by Pharaoh's daughter. Like Abraham, at the end of his journey, al-Ma’mun visits the Dome of the Rock. He had work done on the Dome, and he replaced the name of Abd al-Malîk by his own, but without changing the date of construction, carried out nearly a century and a half earlier. He sees in the inscription on the Dome of the Rock, "Mohammed son of Abd Allâh", another confirmation of his vision. His journey on the road to Abraham confirms his belief that Muhammad is the name of the prophet of the Arabs. Back in Baghdad, he takes up the tradition of the Syrian Arabs: their language and their theological history are integrated into the synthesis of ideas on "the Arab" and the "Prophet of the Arabs". (9) It was in 217/218 of the Arab era (832/833) that the Arabization of the Judeo-Christian religion of the Arab Empire began. Al-Ma’mun opened the doors of his Baghdad Academy to all the great minds of the time: astronomers, mathematicians, physicists, thinkers, scholars, philosophers, translators, of all nationalities and all religious allegiances (Christians, Jews, Hindus, Buddhists). As in Alexandria thirteen centuries earlier, where everything that had been written before was translated into Greek, the Academy of al-Ma'mun in turn translates into Arabic all the works of the past and of the time, in particular the Greek works. (10) The word Koran, in its Muslim version, means "recitation"; it meant, in its Christian version, before 832/833, the "lectionary". For Muslims, the word Mohammed means the prophet of the Arabs, the last prophet sent by God (Allah); it meant for Christian Arabs "the praised / chosen one" when speaking of Jesus Christ. The word Islam today means "submission to God (Allah)"; in the Christian era it meant "in accordance with" the Holy Scriptures.
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MashaAllah ❤
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MashaAllah
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MashaAllah ❤
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Maa sha Allah.May Jannatul Firdaws be your abode...aameen
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Maasha Allahu
Masha. Allaha. God. Bless. You
Allah ya bamu hidaya, May Allah make us amongst those who listen and apply (Obey)🤲🏼
Jazakhallah Khairun, Sannu da aiki Allah ya bada lada aikin🤲🏼
Ma shaa Allah you have a very beautiful voice sister
❤❤❤❤🎉🎉🎉😮
🎉🎉🎉😂
Maasha Allahu
Maasha Allahu
Maasha Allahu
Maasha Allah
Maasha Allah
Maasha Allah
Masha Allah❤
Masha Allah❤
MashaAllah ❤
MashaAllah ❤
MashaAllah ❤
MashaAllah MashaAllah
MashaAllah ❤
MashaAllah MashaAllah
ISLAM, FROM JESUS CHRIST TO MUHAMMAD - A SUMMARY (1) There has been no more polytheism in Arabia since the end of the 4th century (384), and the entire Near East is Christian, with the exception of a large Jewish minority in Najran and a Zoroastrian aristocracy in Sassanid Persia; the Himyarite kingdom, southern highlands of Yemen, which maintained nominal control in Arabia until 525, adopted in 380 a Judaizing monotheism so as not to be subject to the Byzantine Empire from which emanate the Christian religious guidelines; but, following its evolution into "total Judaism" and the massacre of the Aksumite Christian populations living in the kingdom and the massacre of Christians in Najran, in 525, with the support of the Byzantines, the armies of the Kingdom of Axum invaded the Himyarite Empire and convert its inhabitants to Christianity. The Byzantines were Orthodox Christians, and the Emperor was Christ's messenger and protector of the faith. The Syrians, Persians and Arabs of the Lakhmid Kingdom, subject to the Persian Empire, and those of Arabia are Nestorian Christians, who believe that Jesus is a prophet, not the son of God. The Egyptians and Arabs of the Ghassanid kingdom, subject to the Byzantine Empire, are Monophysite Christians, born in reaction to Nestorianism. (2) The armies of Heraclius, Byzantine Emperor, annihilate the Persian Sassanid armies in Armenia in 622, in Nineveh in 627 and in 628 in Constantinople; the leader of the Persian armies, Persian king Khosro II, fled to Cteciphon where he was assassinated by the Zoroastrian clergy. It was from this period that Arab communities began to administer themselves. The Arab armies, in the service of the Byzantine and Persian empires, remained intact, gradually occupy the territories evacuated by Byzantium and those of the Persian Empire. (3) Muawiya, the first caliph of the Umayyad dynasty, as a Christian, makes Damascus his capital, and respects a Monophysite Arab tradition according to which he becomes the protector of the holy places, namely the sanctuary of Damascus, the tomb of John the Baptist and his cathedral. (4) As Muawiya's popularity waned, following his defeats at Constantinople and the resumption of tribute to the Byzantine Empire, a movement was born to bring together Christians from across the Arab Empire. This movement, led by Emir ‘Abd al-Malik, wants to give the whole region a Christian theology that could be accepted by both Arabs and Persians, and thus counterbalance the orthodox Christianity of the Byzantine Empire. He proposes a redefinition of the mission of Jesus, to be defined as the "Servant of God" or "Abd Allâh" in Arabic, and understood as Mohammed or "the chosen one". The idea of Jesus as Servant of God had already been proposed by Arius at the beginning of the fourth century. (5) 'Abd al-Malik overthrows Muawiya in the year 60 of the Arab era (679/680) and considers that the military effort must be accompanied by an internal consolidation by the establishment of an Arab Church like the Persian Imperial Church and following the example of the Persian Nestorian Church and the role it played in the last years of the Sassanid dynasty. To devote himself entirely to his task, he renews the peace treaty with Constantinople, agrees to pay him a considerably increased tribute and to share the income from Cyprus, Armenia and the Iberian Caucasus (Georgia). Its aim is to unify the Empire under the banner of the motto "Mohammed", that is to say the praised / chosen one speaking of Jesus Christ. Not wanting to be outdone, he informs the Byzantine emperor, Constantine IV, through the patriarch of Antioch, Macarius, that he intends to participate in the definition of the nature of Christ. Like Heraclius who produced an Ecthesis - a letter formulating the creed of the Church - in 638 advocating monothelism, he entered the scene by producing his own Ecthesis, and in 72 AD (691/692) he did so, inscribe it in the shrine he had built in Jerusalem, called the "Dome of the Rock" or Qubbat al-Sakhra in Arabic. The inscription is dedicated to the People of the Book, that is to say to all Jewish and Christian denominations. (6) Under the Abbasid dynasty, the capital of the Arab Empire moved to Baghdad. Fearing for his safety and that of his family, Abu Jafar al-Mansur, the second Abbasid Caliph, built the Round City, also known as the City of Peace, south of Baghdad - between 767 and 772. The city of Baghdad quickly became the hub of large-scale commerce and is the first city to reach one million inhabitants. At the beginning of the 9th century, Houses of Wisdom appeared in the enclosure, housing libraries, translation centers and meeting places. The oldest of these houses, which is particularly active, is the personal library of Caliph Hâroun ar-Rachîd, opened to scholars in 831/832 during the reign of his son, al-Ma'mun. Like Babylon under the reign of Nebuchadnezzar II in the 6th century BC and Alexandria under the reign of the Ptolemies from the 4th to the 1st century BC, Baghdad attracts all the intellectuals of the civilized world and followers of the great religions of the time. (7) As the religious leader of Arab believers (Imam) and spokesperson for God (Khalîfat Allâh), al-Ma'mun must create a tradition affirming his authority, both civil and religious, independent of other beliefs, that we will not be able to discern coming from the Christian tradition. His father, Hâroun al-Râchîd, was already working on the Arab foundation, assuming the function of lord of the "haram", sacred places forbidden to infidels. His father's wife, Zubayda, had the road from Baghdad to Medina improved to promote pilgrimage to this new sacred place. Medina replaces the previously visited sacred places of Damascus and Jerusalem. (8) Like Alexander the Great but in the opposite direction, al-Ma'mun leaves for the west, surrounded by his scholars and philosophers. His journey took him from Mesopotamia to Harran, a city where, according to the Bible, on leaving the city of Ur towards Canaan, the patriarch Abraham and his family settled. According to the Koran, three communities, belonging to the people of the Book, lived there: "the Jews, the Sabeans, the Nazarenes". The Sabeans used to go to caves to meditate. This practice is taken up by Islamic tradition, according to which the Prophet Muhammad receives his revelations in a cave. During his visit to Damascus, he visits the ruins of the Marwanid complex, place of prayer, and reads the inscription "And our prophet is Mohammed". He sees in it the confirmation of his own vision, that Muhammad is the prophet of the Arabs. In 86 of the Arab era (705/706), in the time of Abd al-Malik, she meant that "Our prophet is the praised / chosen one" when speaking of Jesus Christ. He stops in Egypt where he can see with his own eyes the greatness that was this country of which the Bible speaks, and in particular the Nile where the child Moses was deposited and retrieved by Pharaoh's daughter. Like Abraham, at the end of his journey, al-Ma’mun visits the Dome of the Rock. He had work done on the Dome, and he replaced the name of Abd al-Malîk by his own, but without changing the date of construction, carried out nearly a century and a half earlier. He sees in the inscription on the Dome of the Rock, "Mohammed son of Abd Allâh", another confirmation of his vision. His journey on the road to Abraham confirms his belief that Muhammad is the name of the prophet of the Arabs. Back in Baghdad, he takes up the tradition of the Syrian Arabs: their language and their theological history are integrated into the synthesis of ideas on "the Arab" and the "Prophet of the Arabs". (9) It was in 217/218 of the Arab era (832/833) that the Arabization of the Judeo-Christian religion of the Arab Empire began. Al-Ma’mun opened the doors of his Baghdad Academy to all the great minds of the time: astronomers, mathematicians, physicists, thinkers, scholars, philosophers, translators, of all nationalities and all religious allegiances (Christians, Jews, Hindus, Buddhists). As in Alexandria thirteen centuries earlier, where everything that had been written before was translated into Greek, the Academy of al-Ma'mun in turn translates into Arabic all the works of the past and of the time, in particular the Greek works. (10) The word Koran, in its Muslim version, means "recitation"; it meant, in its Christian version, before 832/833, the "lectionary". For Muslims, the word Mohammed means the prophet of the Arabs, the last prophet sent by God (Allah); it meant for Christian Arabs "the praised / chosen one" when speaking of Jesus Christ. The word Islam today means "submission to God (Allah)"; in the Christian era it meant "in accordance with" the Holy Scriptures.
MashaAllah ❤
MashaAllah
MashaAllah ❤
Maa sha Allah.May Jannatul Firdaws be your abode...aameen
MashaAllah
MashaAllah
MashaAllah ❤
Maa Shaa Allah...
MashaAllah
Masha Allah
Masha Allah
Masha Allah sheikh ♥️
اللهم اغفر له وارحمه😭
MashaAllah
MashaAllah
MashaAllah
MashaAllah
MashaAllah
MashaAllah