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The most widespread translation used by Indonesian speakers right now is the Terjemahan Baru, or "New Translation" (1974), published by LAI ("Lembaga Alkitab Indonesia," or Indonesian Bible Society). List of modern (1945 onward) translations: Alkitab Terjemahan Lama (1958): called the Old Translation after the New Translation (1974) came out.
Al-Samawal al-Maghribi, a medieval Jewish mathematician who converted to Islam, pointed to Deuteronomy 18:18 in his book Confutation of the Jews as a prophecy fulfilled by the appearance of Muhammad. [39]
The Lembaga Alkitab Indonesia (Indonesian Bible Society) was established in 1950 and republished Bode's New Testament together with Klinkert's Old Testament in a single volume known today as the Alkitab Terjemahan Lama (The Old Translation Bible) as a stop-gap measure until a new translation could be prepared. This was the last Malay Bible that ...
Islamic holy books are certain religious scriptures that are viewed by Muslims as having valid divine significance, in that they were authored by God through a variety of prophets and messengers, including those who predate the Quran.
al-I`lam bi Hudud Qawa'id al-Islam by Qadi Ayyad; Daqa`iq al-akhbar fi dhikr al-janna wa-l-nar by Qadi Ayyad; Al-Ghunya li-Talibi Tariq al-Haqq by Shaykh Abdul Qadir Gilani; Al-Fath ar-Rabbani by Shaykh Abdul Qadir Gilani; Al-Baz al-Ashhab by Ibn al-Jawzi; Lum'ah al-I'tiqad by Ibn Qudama al-Maqdisi; Al-Aqīdah Al-Wasitiyyah by Ibn Taymiyyah
Muslim tradition maintains that the Zabur mentioned in the Quran is the Psalms of Dawud (David in Islam). [ 1 ] The Christian monks and ascetics of pre-Islamic Arabia may be associated in pre-Islamic Arabic poetry with texts called mazmour , which in other contexts may refer to palm leaf documents . [ 2 ]
The Umm al-Kitāb (Arabic: أمّ الکتاب, lit. 'Mother of the Book') is a syncretic Shi'i work originating in the ghulāt milieus of 8th-century Kufa (Iraq). It was later transplanted to Syria by the 10th-century Nusayris, whose final redaction of the work was preserved in a Persian translation produced by the Nizari Isma'ilis of Central Asia. [1]
Islamic debates about the ontological reality of divine attributes post-date Quranic theology [9] and find their background in Christian debates and discussions about the nature of the Trinity, in a manner asserted explicitly by Mu'tazilites as well as earlier Jewish sources, who often mention the two subjects in conjunction with one another.