jamahir
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Can you read Quran in Arabic? if yes then you can read Urdu as well.
Yaar, why are you always a bit aggressive ?
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Can you read Quran in Arabic? if yes then you can read Urdu as well.
I am not brother.Yaar, why are you always a bit aggressive ?
I am not brother.
Even not a little bit just asked a question that you can read Quran in Arabic? you haven't replied.Not too much, just a bit.
Nai perh sakta woh. Pori family uski Marxist hai. Per asal se Musalman hain.Even not a little bit just asked a question that you can read Quran in Arabic? you haven't replied.
Means Naam k Muslaman.....Sorat Muslamaanaa te kartoot kafraan....Nai perh sakta woh. Pori family uski Marxist hai. Per asal se Musalman hain.
Kia bachy ki Jan logy?
Even not a little bit just asked a question that you can read Quran in Arabic? you haven't replied.
Pori family uski Marxist hai.
Per asal se Musalman hain.
Ya Allah. Dua karain keh Allah unhain Deen ka shoq dy.Means Naam k Muslaman.....Sorat Muslamaanaa te kartoot kafraan....
Quraan sekh a hoto yeh channel.Well, in childhood I didn't like the maulana who would come to our house to teach Quran. So learning "alif bay tay" ended there.
At present, couple of years ago, a friend gifted me an English translation of the Quran by Abdullah Yusuf Ali. I am yet to go beyond five or ten pages.
No, just me. And building up on Marxism too, like in that new economic system I proposed. I think there I have further simplified Communist economics.
Thanks for your trust in me.
Means Naam k Muslaman.....Sorat Muslamaanaa te kartoot kafraan....
Please read the rest of that thread.During the same period (1920s-30s), another (though lesser known) Islamic scholar in undivided India got smitten by the 1917 Russian revolution and Marxism.
Hafiz Rahman Sihwarwl saw Islam and Marxism sharing five elements in common: (1) prohibition of the accumulation of wealth in the hands of the privileged classes (2) organisation of the economic structure of the state to ensure social welfare (3) equality of opportunity for all human beings (4) priority of collective social interest over individual privilege and (5) prevention of the permanentising of class structure through social revolution.
The motivations for many of these themes he drew from the Qur’an, which he understood as seeking to create an economic order in which the rich pay excessive, though voluntary taxes (Zakat) to minimise differences in living standards.
In the areas that Sihwarwl saw Islam and communism diverge were Islam’s sanction of private ownership within certain limits, and in its refusal to recognise an absolutely classless basis of society.
He suggested that Islam, with its prohibition of the accumulation of wealth, is able to control the class structure through equality of opportunity.
Basically, both Sindhi and Sihwarwl had stumbled upon an Islamic concept of the social democratic welfare state.