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[23] [24] [25] He believed that Islam does not have a monopoly on truth. [2] [26] [22]: 224 Apologetic writings, attributed to the philosopher Abd-Allah ibn al-Muqaffa (d. c. 756), include defenses of Manichaeism against Islam and critiques of the Islamic concept of God, characterizing the Quranic deity in highly critical terms.
No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you! — Sahih Bukhari 7363 The corruption of the Biblical text was elaborated more extensively by ibn Hazm in the 11th century, who popularized the concept of tahrif al-nass "corruption of the text".
He calls the concept of Islam highly offensive, and doubted that there is any connection of Islam with God: Had the God of the Quran been the Lord of all creatures, and been Merciful and kind to all, he would never have commanded the Muhammedans to slaughter men of other faiths, and animals, etc.
[26]: 40–42 Every creature is good, but "some are better than others (De nat. boni c. Man.14)". [26]: 44 However, created beings also have tendencies toward mutability and corruption because they were created out of nothing. They are subject to the prejudices that come from personal perspective: humans care about what affects themselves, and ...
In an Islamic context it can refer to spreading corruption on Earth or spreading mischief in a Muslim land, [2] moral corruption against God, [3] or disturbance of the public peace. [ 4 ] The spread of fasad is a major theme in the Quran, and the notion is often contrasted with islah (setting things aright). [ 5 ]
and in this Islamic government, (in fact "in Islam") the legislative power and competence to establish laws belongs exclusively to God Almighty. The Sacred Legislator of Islam is the sole legislative power. No one has the right to legislate and no law may be executed except the law of the Divine Legislator. [61]
Or does power change people for the worse? Research provides some evidence for the latter, suggesting that power makes people greedier and less socially appropriate. Show comments
Ja'far Sobhani, a Shi‘ite scholar, claimed that the concept of Ismah originated from the Qur’an, regarding the prophet (), [63] angels (), and the Qur'an itself [31] Dwight M. Donaldson regards the origin and importance of the concept of Ismah owes to the development of the theology of the Shi'ites in the period between the death of Muhammad and the disappearance of the Twelfth Imam. [11]