In在 an article文章 marked by a characteristically polemical style which is the hallmark of almost any writing to be found on Answering Islam , the author has exerted his utmost effort to prove that the reference in the Qur'an (15:87) to the “seven oft-repeated” is “an example of the Qur'an's incompleteness and incoherence.” Additionally, the author imposes a restriction on his “Muslim readers” to prove, “by consulting the Qur'an alone”, what is meant by these seven oft-repeated.爭論的特點是典型的風格，特點是幾乎所有的文字被發現在回答伊斯蘭教 ，筆者已經對他的最大努力，證明引用古蘭經（15:87），以“七再三重複“是”一個例子古蘭經的不完整和不連貫。“此外，作者對他施加的限制”穆斯林讀者“證明”，由單獨諮詢古蘭經“是什麼意思，這七個經常重複。 The author claims the appropriateness of this restriction by appealing to the Qur'anic verses 6:38 and 10:37, and their online commentary by “Pooya/MA Ali”.提交人認為，適當的限制，這一呼籲的古蘭經經文 6:38和10:37，並通過他們的網上評論“Pooya /馬阿里”。

The first key term requiring our concentration is al-furq?第一個關鍵需要我們長期濃度為基地furq？ which occurs seven times in the Qur'an (ie, 2:53, 185; 3:4; 8:29, 41; 21:48; 25:1) and is also one of the names given to the sura 25.它發生在古蘭經的7倍（即2:53，185，3:4，8:29，41; 21:48，25:1），也是一個名稱給予蘇拉 25。 There seem to be three basic elements influencing the Qur'anic usage of this term: (i) a Salvific or Soteriological sense possibly deriving from an Aramaic word purk?似乎有三個基本要素影響古蘭經使用這個詞：（一）Salvific或救贖論的意義上可能源於阿拉姆字珀克？ (ii) the notion of Separation and Discernment that is characteristic of the Arabic root FRQ, and (iii) Scripture and revelation. （二）概念的分離和鑑別力的一種特質的阿拉伯文根FRQ，（三）聖經和啟示。

Critics of this verse should be aware that the Qur'an is not descriptive prose, and the words of the Qur'an is of high poetical eloquence, something which the Bible is not able to claim.批評這首詩應該知道，古蘭經不是散文描述，而這句話的古蘭經是高詩的口才，其中一些聖經是無法索賠。 Since the beauty of the Qur'an is in its poetical nature, therefore it is only natural that the Qur'an uses emphatic expressions to describe something like a “sunset”.由於美的古蘭經是其詩歌的性質，因此它是理所當然的古蘭經使用有力的表現形式來描述類似的“夕陽”。 Keep in mind that the Qur'an is in poetical prose and is meant to be a challenge to the pagan Arabs in Mecca who prided themselves as writers of good poetry.請記住，古蘭經是詩的散文，其目的是挑戰，是一個異教徒的阿拉伯人在麥加誰自豪自己是作家的好詩。 Those neophytes who like to use this verse as a stick to beat Islam with should try to study the Arabian Literature and History of that period before coming up with silly conclusions.這些新手誰喜歡使用這個詩句作為棍子打伊斯蘭教應設法研究阿拉伯文學和歷史的時期才與愚蠢的結論。

The Christian missionaries are traditionally known for their blatant abuse and misinterpretations of the text of the noble Qur'an with the most disgusting and lurid interpretations imaginable.傳統的基督教傳教士是眾所周知的公然濫用和曲解文本的崇高古蘭經最噁心和聳人聽聞的詮釋想像。 One particular missionary, Sam Shamoun, has continued this “fine” tradition of his predecessors by一個特別的傳教士，薩姆薩姆，繼續這種“罰款”的傳統，他的前任 imposing實施 his perverted and repulsive understanding of the conception of Jesus(P) on the Qur'anic text which describes the incident.他的墮落和醜惡的概念認識耶穌（P）的對古蘭經的文字描述這一事件。 Our attempt here is to refute this missionary from the exegetical and lexical sources made available to us, insha'allah.我們的嘗試是要駁斥這種傳教士從訓詁，詞彙的來源提供給我們，insha'allah。

Surat-ul-Tauba which is the 9th Chapter of the Qur'an was revealed 15 months before the Prophet's(P) demise. 蘇拉特- UL認證Tauba這是第九章古蘭經被揭露前15個月的先知（P）的滅亡。 Before its revelation, Muslims used to follow a very wise policy, that is “If they charge thee with falsehood, say: my work to me, and yours to you ye are free from responsibility for what I do, and I for what ye do!” (Holy Qur'an 10:41).前啟示，穆斯林用來遵循一個非常明智的政策，即“如果你與他們收取謊言，說：我的工作對我來說，和你對你你們是自由的責任，我做什麼，我為你們做什麼！“（古蘭經 10:41）。 But the polytheists were not satisfied with this policy and they did not refrain from treacherous acts against Muslims, that was why the command to punish these groups came, and this is the discharge from God and His Apostle.但多神教徒，並不滿意這一政策，他們從沒有停止對穆斯林的背信棄義行為，這是為什麼命令來懲罰這些團體來了，這是上帝的排放和他的使徒。 Missionaries concentrate upon a piece of verse and ignore the rest of the passage.傳教士集中在一塊的詩句，而忽略其餘的通過。

When the Evangelist becomes a Shaikh, the angels become polytheists, worshipping Adam instead of Allah.當傳播者成為謝赫，天使變成多神論，崇拜亞當，而不是真主。 When the Evangelist becomes a Shaikh, the Nasikh becomes Mansukh , the Mutlaq becomes Muqayyad and the `Aamm becomes Makhsus , and vice-versa.當傳播者變成了謝赫，在Nasikh成為Mansukh的穆特拉克馬成為Muqayyad和`Aamm成為Makhsus，反之亦然。 Not that it is not hilarious to read for Evangelists-turned-Shaikhs.不，這不是搞笑閱讀的福音出身的Shaikhs。 It is at the discovery of the level of horrific confusion and plain errors contained in the “fatawa” of the many Evangelists/Shaikhs who sprung up in recent years that intensifies one's amazement and bafflement, especially noting the level of publicity the writings of the new Shaikhs receive in the western media.它是在發現了水平可怕的混亂和平原錯誤載於“fatawa”的許多福音/ Shaikhs誰如雨後春筍，在最近幾年，加劇了人的驚訝和不解，特別是注意到一級宣傳的著作新Shaikhs接受了西方媒體。

If you're new here, you may want to get regular updates via RSS feed.如果你是新這裡，您可能希望獲得定期更新RSS提要。 Thank you for visiting!Asif Iqbal感謝您訪問！阿西夫伊克巴爾
This is with reference to Christoph Heger's exegesis on Sura' 4:125.這是參照克里斯托夫黑格爾的註釋對蘇拉'4:125。 The correct rendering of Qur'an 4:125 is:正確的渲染古蘭經 4:125是：
“And who is there that has a fairer religion than he who submits his will to God being a good-doer, and who follows the creed “誰是那裡有一個更加公平的宗教比他誰提交了上帝的意志是一個良好的善人，誰遵循的信條 Read more ..閱讀更多..

Mohd Elfie Nieshaem Juferi莫哈末Elfie Nieshaem Juferi
Recently, we hear Christians making strange claims about Sura' An-Nissa' (4):89, by saying that it is a verse meant to be applied as a punishment for apostates.最近，我們聽到奇怪的索賠作出基督徒對蘇拉'安境內參加 Nissa'（4）：89，說這是一個詩的意思是作為懲罰的變節者。 The said verse is as follows上述詩句如下
They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them).他們長，你們應該不相信，儘管他們不信，你們可以在一個水平（與他們）。 So choose not friends from所以選擇不朋友 Read more ..閱讀更多..