My name is Serik Bolatzhanovich Ryszhanov. I was born in 1971 in Ust-Kamenogorsk (Eastern Kazakhstan). My ancestry:
Argyn, Aksop, Tobykty, Ryspetek, Kokshe, Topysh, Bashey (Tobet), Karabakan, Ryszhan, Maden, Bolatzhan, Serik.
I graduated from high school. I studied at the Satpayev Polytechnic Institute. I left in my second year during the collapse of the USSR. I became interested in Islam in 1998. I practiced the Abu Hanifa madhhab and the Turkish tariqah of Suleiman Hilmi. Having encountered different points of view in Islam, I decided to study in practice those directions that I could encounter. He was in the Tablighi Jamaat movement, studied the materials of Hizb ut Tahrir and the Sufis of the Naqshbandi order, attended classes in the Turkish direction of Said Nursi, debated with representatives of the Ahmadiyya sect, read Salafi literature (Ibn Taymiyyah, Abd al-Wahab, etc.) and practiced their principles in life for some time, and also encountered takfirists.
Argyn, Aksop, Tobykty, Ryspetek, Kokshe, Topysh, Bashey (Tobet), Karabakan, Ryszhan, Maden, Bolatzhan, Serik.
I graduated from high school. I studied at the Satpayev Polytechnic Institute. I left in my second year during the collapse of the USSR. I became interested in Islam in 1998. I practiced the Abu Hanifa madhhab and the Turkish tariqah of Suleiman Hilmi. Having encountered different points of view in Islam, I decided to study in practice those directions that I could encounter. He was in the Tablighi Jamaat movement, studied the materials of Hizb ut Tahrir and the Sufis of the Naqshbandi order, attended classes in the Turkish direction of Said Nursi, debated with representatives of the Ahmadiyya sect, read Salafi literature (Ibn Taymiyyah, Abd al-Wahab, etc.) and practiced their principles in life for some time, and also encountered takfirists.
Having understood that all schools consider their own opinion to be the most correct, I (in 2001) decided to study the foundation of foundations in Islam — Literature (the Koran).
Having read all types of translation into Russian and Kazakh, having compared them, I realized that there were some discrepancies in the translations. It also became clear that many provisions of the Literature (the Koran) were in direct contradiction with the Islamic tradition. I decided to eliminate both the first and second problems by mastering the Arabic language in order to understand the Literature (the Koran) in the original. For this, I purchased textbooks (3 volumes) by Moscow State University professor V.V. Lebedev "Learn to read the Koran in Arabic"and a large dictionary by H.K. Baranov. I mastered all the material in 1.5 years and began to understand the text directly. The impression was indescribably delightful and I understood that the truth is only with the Creator, and people have only their subjective opinion. Understanding the Literature (Koran) from the original rejected me from all trends.
Having read all types of translation into Russian and Kazakh, having compared them, I realized that there were some discrepancies in the translations. It also became clear that many provisions of the Literature (the Koran) were in direct contradiction with the Islamic tradition. I decided to eliminate both the first and second problems by mastering the Arabic language in order to understand the Literature (the Koran) in the original. For this, I purchased textbooks (3 volumes) by Moscow State University professor V.V. Lebedev "Learn to read the Koran in Arabic"and a large dictionary by H.K. Baranov. I mastered all the material in 1.5 years and began to understand the text directly. The impression was indescribably delightful and I understood that the truth is only with the Creator, and people have only their subjective opinion. Understanding the Literature (Koran) from the original rejected me from all trends.
Deep study of the Literature (the Koran) has formed my own opinion, different from the majority, which of course caused a storm of criticism.
The criticism mainly concerned me personally, and not the essence of my arguments. The main complaint was that I do not have a theological education, that I do not speak Arabic, and also that I contradict scholars who rely on the 1400-year-old knowledge base of the existence of Islam. However, no one is embarrassed by the fact that all scholars criticize other scholars from other movements, who also rely on the same knowledge base. In general, no one is happy that I go against the majority. I fully admit that I can be wrong and that is why I submit my materials to the reader's judgment. I expect a constructive discussion and criticism in order to find the truth. It is not a problem for me to abandon an erroneous opinion and view. The main thing is that I am given specific, unambiguous arguments from the Literature (the Koran). I do not accept personal insults and ask my readers to refrain from this.
For me, the most important thing is the triumph of the Word of the Creator and the destruction of lies regarding Him.
The criticism mainly concerned me personally, and not the essence of my arguments. The main complaint was that I do not have a theological education, that I do not speak Arabic, and also that I contradict scholars who rely on the 1400-year-old knowledge base of the existence of Islam. However, no one is embarrassed by the fact that all scholars criticize other scholars from other movements, who also rely on the same knowledge base. In general, no one is happy that I go against the majority. I fully admit that I can be wrong and that is why I submit my materials to the reader's judgment. I expect a constructive discussion and criticism in order to find the truth. It is not a problem for me to abandon an erroneous opinion and view. The main thing is that I am given specific, unambiguous arguments from the Literature (the Koran). I do not accept personal insults and ask my readers to refrain from this.
For me, the most important thing is the triumph of the Word of the Creator and the destruction of lies regarding Him.