In contrast, Jewish and Christian apocryphal traditions, which were only 2 percent of the verses in the first 48 chapters now jump to 32 percent of the text or 540 verses. The total for these three categories is now about 25 percent of the text, down from more than 50 percent of the earlier chapters. In Chapter 3 concerning the Middle Meccan period of 613-614 CE, Carimokam notes concerning God’s judgment, hellfire, and pleasures of heaven, The content of the Qur’an also changes significantly…. Each section breaks down the number of verses dealing with the particular topic.

He also adds his voice to the discussion. He incorporates the modern, Western scholarship of Watt, Wellhausen, Donner, and Lammens, and interacts with revisionist’s luminaries such as Wansbrough, Cook, and Crone. Carimokam brings the emic (insider) perspective, which includes scholars such as Ibn Ishaq, Ibn Kathir, and Al-Tabari from Islamic sources to modern commentators like Yusuf Ali.

He writes not from a dry, scholarly perspective, but instead engages the reader on every page. His concern is for the historical accounts from which he can reconstruct what actually happened. Rather, Carimokam takes a serious, critical, dispassionate (i.e., non-polemical) search for knowledge, unconstrained by ecclesiastical institutional priorities. Nor does he take the revisionist’s perspective of an a priori that assumes the historical traditional position based on Islamic primary sources to be false and seeks to deconstruct Islamic history. Carimokam’s approach is not the traditional theological-historical perspective of some Western scholars, who confine their enquiries to Islamic literary sources and works from within the confines of traditional Muslim scholarship. Since significant portions of the Qu’ran, Sira (history of Muhammad), and Hadith (Traditions) are devoted to non-Muslims, a study like this is very significant in understanding the Qur’an and Islamic early history. Carimokam primarily addresses the question of Muhammad’s relationship with non-Muslims. Sahaja Carimokam’s (pseudonym) Muhammad and the People of the Book is the best book I have read in a long time. Reviewed by Roy Oksnevad, director of Muslim Ministries, Wheaton College. If someone wants his/her life to be happy in this world and in the hereafter, he/she should imitate the brotherly relationship that the Muhajirin and the Ansar have done.Muhammad and the People of the Book Sahaja Carimokam. Muslims are obliged to love the companions of the Prophet Muhammad, because they have set an example in good relations with fellow human beings.They pray for each other that Allah will forgive all their sins, both now and in the past. All Muslims have a brotherly relationship with each other, such as the relationship between brothers and sisters.If someone prays, then the prayer begins for oneself, then for others.Some of the points and wisdom that can be taken from this ayat is: This dua is to ask forgiveness for the sins we have committed, and the sins that have been committed by our fellow religious brothers and sisters who have believed in Allah ahead of us. The dua explains how Muslims of the same faith and the generation that came after the Muhajirin and Anshar, to pray to Allah as much as we can until the doomsday comes. Our Lord! Forgive us and our brothers who preceded us in belief and put thou not into our hearts any rancour towards those who believe, our Lord, surely thou art kind, merciful.īenefits and Why You Should Recite The Dua Rabbana ighfir lana wali ikhwaanina allazeena sabaqoona bil eemani wala taj al fee quloobina ghillan lillazeena amanoo rabbana innaka raoofun raheem. Rabbana Dua from The Quran - Surah Al Hashr verse 10 Transliterations

Story of surah al hashr