Islam has nothing to do with God

Islam has nothing to do with God. Allah is not God and he can not be.
I am not a believer, but I try to imagine what this God, which so many people believe in, would look like. The one described in Jewish and Muslim texts has too many Jewish and Muslim characteristics. These very characteristics are still found among Jews and Muslims.

The God of the Gospels could be true if we consider that His qualities are incarnated in Jesus Christ. These same qualities are very rare among Christians of both yesterday and today. But among all Christians, we find echoes or traces.

In other words, Muslims are too much like Allah and the Jews are too much like Jehovah. But Christians cannot seem to be like Christ, and therefore cannot be like their God.This is what makes me say that the God of the gospels would be the true if he exists.That’s my feeling.

By Roger Ahaddad


  • Why dont u go fuck off with ur silly theory…Roger ahaddad are u even true person…your words …your sentences mean u have no knowledge avoir god or religion…who are u trying to seduce …atheist.

  • Islam leads to underdevelopment because it is a religion whose god is dictatorial, egoistic and vain.
    Islam must dominate all parts of society, Islam leaves no freedom, it governs everything, everything that comes out of Islam is reprehensible and condemns the person who ventures not to follow it to the Hell.

    Christianity for example to take a religion will not have led to underdevelopment, because the guiding principle of this theology is that “Everyone follows the God’s way as he wants, practice the rites he wants to act as he wants , the essential is the inner liver “.

    It is in Christian countries that humanism was born.
    In the humanists, the center of the world is made around man and the individual, that the salvation of the soul begins first in life, seeking the devellopement of humanity.

    The difference between non-Muslim and Muslim contributions is that foreign contributions, whether Carthaginian, Greeks or Romans, were not imposed on the population relationships and diplomatic contact, political, alliances (event-based). Muslim contributions came by the war and the force used by the Muslims against the berberes.

  • Yesterday at the mosque Imam said:
    My dear brothers, always remember that you should never point fingers. Never !

    (in chorus everyone) Why?
    (Imam) Allah is everywhere!
    (in chorus everyone) and then?
    (Imam) We could put the finger in his ass!

  • Islam and Judaism are the most restrictive religions. Judaism is even more so than Islam. Muslims consider their situation still livable and even believe that their condition is a test from Allah. Whoever passes the test with a minimum of forgivable faults will win the jackpot by going to Eternal Heaven. The stake is worth the trouble and the sacrifices here below. It is a game of poker because if the Muslim believes in God, he is not sure to go to heaven. Neither Allah nor the Prophet guarantees paradise to the faithful (there are still a few rare people, including Mohammed, for whom paradise is guaranteed).
    Personally, I don’t like gambling. If I am not sure of the existence of a God and his paradise, I do not put anything. I prefer to follow my own decision freely than to follow the advice of religious who know no more than I do.

  • Quote from the philosopher Ernest Renan on February 23, 1862, at the Collège de France “At the present time, the essential condition for European civilization to spread, is the destruction of the Semitic thing par excellence, the destruction of theocratic power of Islamism; for Islamism can only exist as an official religion; when it is reduced to the state of a free and individual religion, it will perish “

  • Hi Adbouz
    On this point Renan is entirely right: Islam cannot survive “in the open”, outside the protection of a state which ensures its survival through minimal application and permanent dissemination. Islamists have always understood this and their credo is the same everywhere: dawla el islamia. Islamic state.
    Islam has never been in people’s hearts. He survives “only between” Muslims. By that I mean that Islam interposes itself between Muslims who force each other to force themselves to respect a social pact which is precisely anti-social. Without the daily and permanent rehearsing, the constraint and the cultural vacuum from childhood, there is very little chance that an individual will consciously choose to embrace Islam after having learned of his duties and rights as a Muslim and sharia as the one and only law to follow and serve. We see it today, it is not the majority (less than 1/6 th) of human beings who rushed into the arms of Islam even 15 centuries after the Quranic revelation and despite the muslim encouragement (the propaganda) inviting to join Islam in their entirety.
    In almost all Muslim countries, Islam is the state religion. The state itself does not trust the Muslim to leave him free to apply Islam or not. Without constraint, the Muslim will quickly turn away from Islam because this religion is precisely a bundle of constraints which intend to take away all that is human to the Muslim. Like the machine which obeys only 0 and 1, the Muslim is reduced to the binary system halal (1), haram (0). Like a machine obeying only sequences of strictly formulated instructions (artificial language), the Muslim obeys only sequences of simplified instructions embodied by the Koranic verses and the hadiths. Islam properly applied (fully) would reduce the Muslim to the state of a vegetable that will have neither soul, nor humanity, nor pity, nor responsibility. It will be a robot guided by its designers (choyoukhs, imams, emirs, kaliphs, …) in a simplified and codified artificial language (the language of preaching) to take it wherever they want. To wage war on one’s fellow man described as unworthy of life, to repress woman legally and sometimes with her consent (since she is also robotic), to conquer the land of others exactly as they reproach some today (Jews, Americans …).
    Basically, Islam as it appears through the Koran, Sharia and Sunnah is contrary to the principles of freedom, free will, humanity, fraternity, democracy, respect for others and all values ​​universally recognized as “good” by human beings universally recognized as “good”.

  • The name of Allah is totally absent in Kabyle liturgical terminology. In fact, these researchers seem not to know that the so-called Muslim religion (term released in the 16th century) is a plot of the Vatican and its allies French, English, Spanish, Germans etc.
    ABROUS Nacira (Aix-Marseille Université, IREMAM)
    CASSUTO Philippe (Aix-Marseille Université, IREMAM)
    PORKHOMOVSKY Victor (Institut de linguistique, Académie des sciences de Russie)
    10. Bayreuth-Frankfurt-Leidener Kolloquium zur Berberologie, Bayreuth, 10-12 octobre 2018

    When it comes to translation from one language to another, it is also from one culture to another
    that the translation takes place. But what happens when the transfer of “sacred” texts passes
    by many languages? What are the different translation strategies? From the point of
    linguistic view, the work carried out by Kamel Nait Zerrad1
    on the Berber translation of the Koran a
    initiated the debate on certain aspects and categories of the language used, more specifically the diversity
    lexical creation procedures. Orality, reference fields and invested registers
    may constitute some of our concerns today. In this sense, the dissemination of
    religious literature attracts Berberists involved in language planning: the
    normativization, lexical creation and codification of spelling / notation. Considered as
    one of the projects of contemporary written production in Berber, the translation participates in the debate
    on the “passage to writing” (Chaker & Bounfour, 1996). If in Kabyle circles the translations of
    Quran of little interest because of the systematic association of the Arabic language with religion
    Muslim, the immediate and assumed use of Kabyle for liturgies in an evangelical setting
    strongly promotes the sociolinguistic visibility of Kabyle thus ensuring it a living space
    nevertheless delimited.
    To denominate “God” the Kabyles mainly use “Rebbi”, ordinal Yiwen
    (One, the Unique), Aḥnin (compassionate) frequently used by women, Axellaq (the Creator)
    The term “llah” also appears in many typical fixed expressions “llah
    rrehman “” llah inub “” allah Rebbi “or in a simple invocation with repetition (Aaallah
    Aaallah. The intonation can sometimes induce a improving or sarcastic function “llah llah”
    according to the designated object or situation 2
    More recently, the use of “Uzmir” and “Illu” reappears in some contexts said
    Kabyle “culturalists” (attested and recorded on the Web). “Yakuc” (Chaker, 1986, Achab, 1995;
    Nait Zerrad, 1996). These uses deserve an in-depth study.
    Lanfry (1995) notes the expression “a ḥeqq Agellid isemman i yiman-is”, an oath where
    God himself is taken as witness: by the sovereign King who is the only one to give himself a name. We know it as: “a ḥeqq Rebbi igan isem i yiman-is”. The
    translators of the Book of Jonah point out the difficulties associated with divine names and indicate3 that
    God is designated by several qualifiers.
    The Kabyle corpus of this study comes from the translation of the Bible of Louis Segond4
    , produced in
    2010 by the Evangelical Church of Ouadhias in Kabylia (Algeria). It was published in 2011 by the
    Bible Society 5
    The canonical text of the Old Testament contains many passages presenting serious
    difficulties in understanding. In our previous studies6
    , we looked at the problem of
    translation in cases where the original text shows contradictions with the principle of
    monotheism. As part of our analysis, we formulated two types of
    translation :

    3 Olivier Magnon and Augustin A
    3 Olivier Magnon and Augustin Akli Malek. “According to the chapter of the Bible and the Quality put forward (” Elohïm “=
    God in the chapter of Creation; “Yhwh Elohïm = Jehovah God” in Garden of Eden; “El Qonéh” = The Most High when he appears to Abraham. It was therefore decided to leave “YHWH” whenever “The Eternal” appeared
    in the French text (…) we leave everyone the freedom to pronounce YHWH ”cf.
    http://yuneskabyle.canalblog.com Olivier Magnon and Augustin Akli Malek
    4 The translation of the Bible by Louis Segond was carried out at the end of the 19th century. She quickly imposed herself
    as the reference translation in French Protestantism.
    5 Initially only the Book of Jonah was translated.
    6 See in particular:
    Cassuto Ph. The Bible: Written, Read and Other Points // Orality and writing in the Bible and the Koran. Aix en Provence:
    Presses Universitaires de Provence, 2015. P. 11-40.
    Cassuto Ph., Porkhomovsky V. The Gods, God and God in the Masoretic and Hausa Versions of the Bible // S.
    Baldi (ed.). Studi Magrebini, Nuova Serie. Flight. VII (VIII Afro-Asiatic Congress). Napoli: The Università degli Studi
    di Napoli “L’Orientale”, 2009. P. 135-143.
    Cassuto Ph., Porkhomovsky V. Names of body parts in Hausa versions of the Bible // N. Pawlak, E.
    Siwierska, I. Will (Eds.). Hausa and Chadic studies. Warsaw: Elipsa, 2014. P. 141-151.

    1. the philological strategy, i.e. the exact reproduction of the text
    original in the language of the translation;
    2. the ideological strategy, which requires editing the original text in
    accord with the principles of monotheism.
    To illustrate this point, we have studied the translations of the names of God from the Hebrew text in
    the Kabyle translation of the Old Testament7
    . From YHWH and Elohim, with or without suffix
    pronominal, through the combination of these two names, with the addition of ’el, de tseva’ot,
    we will see the cases of ’el,’ eloah.’elim, ’elilim, Yah, Shaday,’ avir, tsuram, tsuri, as well as
    expressions ’el‘ eliyon, ’ehyieh’ asher ’ehyieh,’ el shaday, ’el YHWH, Yah YHWH, Yah Yah,
    Halelu Yah, without forgetting the Aramaic name: ’elahaya.
    We have reviewed a series of translations of the Old Testament in several languages.
    In the context of this study, the version of the Bible in Kabyle is of particular interest, the
    comparison with English and French versions shows this.
    Following the contrastive analysis of lexemes, belonging to the semantic groups mentioned
    above, we have identified that two different translation strategies, “ideological” and ”
    philological ”, were attested.
    The ideological strategy tends to make the translations consecutive and conform to the design
    general of monotheism. This implies that a considerable number of editions become
    necessary in the translation process. In the philological strategy, the accuracy of the

    7 Sources
    Versions in English:
    KJB KING JAMES BIBLE. Online authorized version 1611.
    Oxford University Press. 1997 (First published 1989).
    NIV THE HOLY BIBLE. New International Version. Zondervan Bible Publishers. Grand Rapids (Mich.). 1989.
    (First published 1973).
    Kabyle Tira Iqedsen (The Holy Scriptures), Bible Louis Segond translated / Algerian Biblical Society / Edition
    Universal Bible Covenant, 2011.
    BS LA SAINTE BIBLE translated by Louis Second. New revised edition, Geneva, 1946.

    translation prevails over “ideological” considerations. Of course, this classification is rather
    quantitative than qualitative. This is especially true for translations, belonging to the
    “philological” tendency, because an exact philological transposition of the original text in
    other languages ​​is practically impossible, it suffices to mention the differences between
    lexical units read and written in the Masoretic version of the Bible, for example, the
    different readings of the tetragrammaton YHWH.
    The use of borrowings from the vehicular languages ​​of monotheistic religions seems to be
    reinforced by the idea that monotheisms introduced the notions of power and Oneness
    “Wahed Rebbi”. However, the existence of Berber equivalents to make the names divine:
    Lord, Almighty, Merciful, Master, King, etc (Lanfry, id.), The translation goes beyond
    word for word, as the examination of divine names will show: it can then be expressions
    current proven in use or creations by intra-dialect derivation or by
    inter-dialect loan.
    Massora and Qeré
    Here we want to present several points that have been noted, in one way or another, by
    the Massora8
    . Here are the ones that we thought were the most relevant: white space or ”
    parasha ”open or closed at the beginning or in the middle of a verse, the letters nun reversed, the periods
    extraordinary, noted supra linear (ten occurrences in the Pentateuch, four in the
    Prophets and one in the Writings), the four hanging letters, the large and small letters, the
    note on final form letters (the Hebrew alphabet has five letters varying in shape at the end of
    word) and the final letter in the middle of the word.
    Generally speaking, the Masora has preserved the trace of words written in a manner
    text and read otherwise. Traditionally, these cases are called qeré u-khetiv, “read and written” in
    Aramaic, language used by the Massora. We must distinguish two cases. In the first case, the word
    is written in the text with the vowels of the word to be read, but no marginal note
    just indicate. They are called “perpetual qeré”. The other cases are the subject of a note
    8 See: Cassuto Ph. The Bible: Written, Read and Other Points // Orality and writing in the Bible and the Koran. Aix-en Provence: Presses Universitaires de Provence, 2015. P. 11-40

    marginale of Massora which always begins with qeré, “lu”. For manuscript B19a of
    Leningrad, dated 1009, which serves as the basis for the scientifically used edition, the Biblia Hebraica
    Stuttgartensia (BHS), the approximately 1250 qeré notes have been edited9
    Qeré perpetual means without marginal note. The word is written in a way in the body of the
    text, but it is always read differently. There are generally five: YHWH,
    Jerusalem, Hy ’/ Hu’, Na‘ar (a), Issakhar.
    YHWH, lu ’adonay or lu’ elohim. It is the proper name of the God of Israel. His reading was
    prohibited from the time of the Second Temple, as the historian Flavius ​​Josephus attests. Instead
    and instead, it should read: Lord or God.
    YHWH [read: ’adonay]
    [Genesis 7.1]
    KJB the LORD
    REB The LORD
    NIV The LORD
    KABYLE Ameɣlal (the Lord) 10
    BS The Eternal
    [Genesis 1.1]
    KJB God
    REB God
    VIN God
    KABYLE Illu (God)
    BS God
    [Isaiah 37.19; Psalms 86.8]
    KJB their gods

    9 Cassuto P., Qeré-Ketib and Listes massorétiques in the manuscript B 19a – P. Lang, Frankfurt-Bern-New YorkParis, 289 pp., 1989.
    10 Ameɣlal: here explicitly recalls Ameγlul one of the uses noted in the Tuarèg by Foucauld, II, Ialla, p.
    696): Ameγlul, F. IV, p. 1727, γLL, vb. : eγlel, perpetual being: The one who, alone, is perpetual.
    REB gods
    VIN the gods
    KABYLE Iṛebbiten (THE GODS)
    BS of the gods
    Combinations of the two main names
    ’Adonay YHWH [read:’ elohim]
    [Genesis 15.2]
    KJB Lord GOD
    REB Lord GOD
    NIV Sovereign LORD
    KABYLE Ameɣlal (the Lord)
    BS Eternal Lord
    YHWH [read: ’adonay]’ elohim
    [Genesis 2.4; Psalms 72,18]
    KJB the LORD God
    REB LORD God
    NIV LORD God
    KABYLE Umeɣlal Illu (Lord God (Genesis 2,4) shift
    BS The Eternal God
    YHWH [read: ’elohim]’ adonay
    [Habakkuk 3,19]
    KJB The Lord God
    REB LORD my God
    NIV The Sovereign LORD
    KABYLE Ssid Ameɣlal (Lord God)
    BS The Lord the Lord
    ’El’ elohim YHWH [read: ’adonay]
    [Joshua 22,22]
    KJB The Lord God of gods
    REB The LORD, the God of Gods
    NIV The Mighty One, God, the LORD
    KABYLE Ameɣlal / Illu (Lord / God)
    BS God, God, The Eternal, God, God, The Eternal
    ’Elohe ha-’elohim wa’adone ha-’adonim
    [Deuteronomy 10.17]
    KJB God of gods, and Lord of lords
    REB God of gods, and LORD of lords
    NIV God of gods, and Lord of lords
    KABYLE Illu n Yilluyen, Ssid n Ssyadi (God of gods, Lord of
    BS the god of gods, the Lord of lords
    Two main names with complement
    YHWH [read: ’adonay] tseva’ot
    [1 Samuel 4,4]
    KJB the Lord of hostes
    REB The LORD of Hosts
    NIV The LORD Almighty
    KABYLE Umeɣlal, bab n tzemmar (Lord, almighty)
    BS the Lord of hosts
    YHWH [read: ’adonay]’ elohe tseva’ot
    [2 Samuel 5,10]
    KJB the Lord God of hosts
    REB The LORD the God of Hosts
    NIV The LORD God Almighty
    KABYLE Ameɣlal Illu, bab n tzemmar (Lord God, Almighty)
    BH the Lord the God of hosts
    ’Adonay YHWH [read:’ elohim] tseva’ot
    [Isaiah 22.5]
    KJB the Lord God of hostes
    REB The Lord, the LORD of Hosts
    NIV The Lord, the LORD Almighty
    KABYLE Ameɣlal Illu, bab n tzemmar (Lord, Almighty God)
    BS the Lord GOD of hosts
    YHWH [read: ’adonay]’ elohim tseva’ot
    [Psalms 59.5 / 6]
    KJB Lord God of hostes
    REB the LORD the God of Hosts
    VIN LORD God Almighty
    KABYLE Ameɣlal (Lord) Illu bab n tzemmar (God lord of the Powers)
    BS Eternal God of Hosts
    ’Elohim (with the pronominal suffix)
    [Daniel 9,18]
    KJB O my God
    REB God
    NIV O God
    KABYLE Illu-yiw (My god)
    BS my god
    YHWH [read: ’adonay]’ elohay
    [Daniel 9.4]
    KJB the Lord my God
    REB the LORD my God
    NIV the LORD my God
    KABYLE Ameɣlal, Illu-yiw (Lord, My God)
    BS the Lord my God
    ’Elohim (with the pronominal suffix, combined with YHWH)
    YHWH [read: ’adonay]’ elohenu
    [Daniel 9,14]
    KJB the Lord our God
    REB the LORD our God
    NIV the LORD our God
    KABYLE Ameɣlal / ameɣlal-illu-nneɣ (the Lord-our god
    BS the Lord my God
    Other names used for god and god
    [2 Kings 17.31]
    KJB the gods
    REB the gods
    VIN the gods
    KABYLE Ameɣlal (Lord)
    BS gods
    [Deuteronomy 7.21]
    KJB God
    REB God
    VIN God
    KABYLE Ameɣlal / the Lord
    BS the God
    ’El‘ eliyon
    [Genesis 14.20]
    KJB the most high God
    REB God Most High
    NIV God Most High
    KABYLE Illu ɛlayen (Great / High God
    BS the Most High God
    [Exodus 15.11]
    KJB the gods
    REB: the gods
    VIN the gods
    KABYLE Irebbiten (the Gods)
    BS the gods
    [Leviticus 26.1; Habakkuk 2.18]
    KJB Idols
    REB idols
    VIN idols
    KABYLE Irebbiten (the Gods)
    BS idols
    [Exodus 15.2]
    KJB The Lord
    REB The LORD
    NIV The LORD
    KABYLE Ameɣlal (Lord)
    BS The Eternal
    Yah Yah
    [Isaiah 38.11]
    KJB the Lord, euen the Lord
    REB the LORD
    NIV the LORD, the LORD
    KABYLE Ameɣlal, Ameɣlal
    BS the Lord, the Lord,
    [Genesis 49.25]
    KJB the Almightie
    REB the Almighty
    NIV the Almighty
    KABYLE Illu, Illu Anezmar (God, Almighty God)
    Almighty BS
    [Genesis 49,24]
    KJB the mighty God (of Iacob)
    REB the Strong One (of Jacob)
    NIV the Mighty One (of Jacob)
    KABYLE Illu Anezmar (Almighty God)
    Powerful BS
    tsuram; tsuri
    [Deuteronomy 32.30; Psalms 18.46]
    KJB their Rocke, my rocke
    REB their Rock; my rock
    NIV their Rock; My Rock
    KABYLE Aẓru-nnsen (their rock) Ameɣlal (the Lord)
    BS their Rock
    ’Ehyieh’Asher’ ehyieh
    [Exodus 3,14]
    REB I am that I am
    NIV I am who I am
    KABYLE Nekk D win yellan (I am the one who is)
    BS I am who I am
    Other combinations
    ’El shaday
    [Genesis 17.1]
    KJB the almightie God
    REB God Almighty
    VIN God Almighty
    KABYLE Illu Anezmar (Almighty God)
    BS Almighty God
    ’El YHWH [read:’ adonay]
    [Psalms 118,27]
    KJB God is the Lord
    REB The LORD is God
    NIV The LORD is God
    KABYLE Ameɣlal d Illu (the Lord is God)
    BS The Lord is God
    Yah YHWH [read: ’elohim]
    [Isaiah 26.4]
    KJB Praise the Lord
    REB Praise the LORD
    NIV Praise the LORD
    KABYLE Ameɣlal ilha (the Lord is Good)
    BS Praise the Lord
    The Aramaic name
    [Jeremiah 10.11, Daniel 2.11, 2.47; 3.25]
    KJB The Gods
    REB the gods, god (Daniel 3,25)
    NIV (these) gods
    KABYLE Jeremiah 10.11: Irebbiten (The Gods)
    Daniel 2,11: Irebbiten (The Gods)
    Daniel 2.47: Yilluyen (The Gods)
    Daniel 3,25: Irebbiten (The Gods)
    BS the gods
    Selection of the Old Testament passages in Kabyle, French and English presented
    constitutes a panorama of exemplary cases of the philological and ideological strategies of
    translation of the Old Testament. These few examples of denominations borrowed or
    translated, accompanied or not by semantic associations also show the
    possible combinations. Between the uses that occurred with the gradual adoption of religion
    Muslim and new uses, it will be an opportunity to consider an inventory of designations
    and corresponding items in other translations of religious texts (New Testament and
    Koran), major problems purely related to writing, lexicology and Berber dialectology
    Illu (God) and his attributes
    1. Illu: its use is partially attested in Kabyle circles and widespread in the circles of
    linguistic renewal (tamazight tatrart)
    2. Illu ɛlayen: God + adjective ɛlay + (participle). Also new composition with
    the addition of a certified adjective. As in “Adrar ɛlayen” “High mountain”
    3. Illu Anezmar:
    -Anezmar: verbal radical “ZMR” (state verb + affix AN
    – Bab n tzemmar (master of the Powers)
    – Illu: (Illu-yiw / My God) or (Illu-nneɣ / Our God
    – Illu n Yilluyen,
    4. Ameɣlal (perpetual being, only perpetual) (cf. Foucauld in Lanfry 1986)
    5. Irebbiten (The gods): plural of Rebbi. The novelty is the attribution of a plural to
    Note: The reception of this term Irebbiten intersects with another documented usage. The connotation
    depreciating this plural refers to individuals who think they are masters.
    6. Ssid n Ssyadi (Lord of Lords), literally (Master of Masters, Lord of
    This article constitutes a study of designations in all morphological variations
    present in the texts mentioned as well as the syntactic behaviors that can
    influence phonetic realizations. These issues are catching the attention of linguists
    Berber speakers as much as the sociolinguistic paradigm of Berber in general and Kabyle in
    particular strongly influences the choices made beyond the concerns of order
    philological and theological.
    ACHAB Ramdane, 1991, “Problems of Berber Neology. Notes on Amawal “, Studies and Documents
    Berbers, n ° 8, p. 97-113.
    BOUNFOUR Abdallah, CHAKER Salem and LANFRY Jacques, 1995, “Berber dictionaries”, Encyclopedia
    Berber, n ° 15 | Daphnitae – Djado, Aix-en-Provence, Edisud, p. 2303-2310
    BOUNFOUR Abdallah and REGAM Abdelhaq, 2002. Literature and translation, Translate subjectivity. Editions
    The Harmattan. 140 p.
    CASSUTO Philippe, 2015, The Bible: the written, the read and other points // Orality and writing in the Bible and the Koran.
    Aix en Provence. Presses Universitaires de Provence, p. 11-40.
    CASSUTO Philippe, PORKHOMOVSKY Victor, 2014. The names of the parts of the body in the Hausa versions of
    the Bible // N. Pawlak, E. Siwierska, I. Will (Eds.). Hausa and Chadic studies. Warsaw: Elipsa, p. 141-151.
    CASSUTO Philippe, PORKHOMOVSKY Victor, 2009. The gods, the god and God in the Masoretic and
    Hausa of the Bible // S. Baldi (ed.). Studi Magrebini, Nuova Serie. Flight. VII (VIII Afro-Asiatic Congress). Napoli:
    The Università degli Studi di Napoli “L’Orientale”, p. 135-143.
    CHAKER (Salem), 1983, A Berber speech of Algeria (Kabylia): syntax, University of Provence. – CHAKER
    (Salem): 1984 – Texts in Berber linguistics (introduction to the Berber domain), Paris, Cnrs.
    CHAKER Salem, BOUNFOUR Abdallah, 1996. Berber languages ​​and literatures. Chronicles of Studies XIII (1994-
    1995) L’Harmattan, 144 p.
    CHAKER Salem, 1992. Birth of written literature: the Berber case (Kabyle), Study Bulletin
    Africaines17 / 18 pp. 7-21, Inalco, Paris.
    CHAKER Salem, 1985. “Adjective (qualifier)”, Berber Encyclopedia II, 129-136. Edisud
    FOUCAULD Charles de., 1952, Tuareg-French dictionary, Ahaggar dialect, Imprimerie Nationale de
    France, 4 volumes, see article Ialla, in t. II, p. 696-697.
    GALAND Lionel, 1979. Berber language and literature. Twenty-five years of study, Paris.
    NAIT ZERRAD Kamel, 1998. Berber religious lexicon and neology. Trial of partial translation of the Koran. Centri
    Studi Camito-Semitici, Milan.

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