Messages

61

General Discussions / Re: Some new doubts...Kindly clear it my friends..

« on: February 26, 2016, 06:00:06 PM »

Salaam Anjum,

You asked:

And this verse ..."I created the jinn and mankind only so that they might worship me"...so...according this verse...are we not allowed to live our own lives?...like...play...talk...watch movies or go outing..and all...

That verse you cited (51:56) I simply saying that Mankind and Jinn (and all creatures for that matter) were created to worship no-one except Allah. It is not, as you have interpreted to mean, suggesting that we (as humans) have to cease all joyful things in life - such as watching movies, going-out, playing, etc - and lock ourselves in our rooms partaking only in worshiping Allah.

As I have shared with you before, you can enjoy live while also remembering Allah. It's unfortunate that many Muslims have complicated the religion by introducing rituals/practices which find no support from the Quran; while also forbidding the good things Allah has made lawful for his servant.
Allah has created all blessings on earth solely for the purpose of mankind enjoying them and praising Him for it. This includes all things in life, such as the sweet taste of a fruit, all the wonderful fragrances we smell, the delightful clothes that we wear, or our spouses whom we enjoy, and everything else we possess and find joy in. Please ponder over the following verses which makes it clear that we should take enjoyment in this world while also remembering Allah:

"Say, 'Who has forbidden the wonderful things and good provisions that Allah has brought forth for His servants?" Say, 'They are meant for those who believe during this worldly life, and they will be exclusive for them on the Day of Resurrection.' It is such that We explain the Revelations for those who know." [Qur'an 7:32]

"But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters." [Quran 28:77]

In the above verse, the words: do not forget your share of the world confirms that God wants us to enjoy all the provisions, luxuries and blessings of this life.

But Allah also warns us against being too excessively pre-occupied with the material things in life to the extent of forgetting our prime duty of worshiping God. But as long as we worship God sincerely and observe our religious obligations, then we are free to enjoy life.

You've also asked:

what is the difference between remembrance of God and prayer?...

The difference between the two is that:
1) Prayer (or Salat) is the formal ritual prayer for which both patterns and times are fixed.
2) Remembrance (or Dhikr), in contrast to salat, is voluntary and it represent the individual attempts to draw near to God in a more personal relationship.

You've also asked:

Is Quran order-wise?...yesterday while arguing with an idiot..he said..Islam is terrorism etc etc...in Quran it states tat..kill t non-believers n so on so and quoted a verse...which number 9: and something..i forgot..then i showed him t verse...i dont remember..but it number something 60: then he said...the verse that numbered 9: came later...whereas...number 60: came first...so killing was ordered...n i jus said to him...its not like tat...Quran was compiled later...n the Quran should be considered number-wise..so 9: came first and 60: came later....so was i right?...Forgive me God..if i was wrong...so is it ok?..was i wrong?..m confused...

To the best of my knowledge no-one knows (and can say with certainty) the order the Qurans Surahs came in. So that individual is spewing gibberish by claiming that one verse/Surah came before the other. Upon him is the burden to prove his assertion beyond a reasonable doubt, and conjecture will not suffice.

So with respect to 9:5, the proper understanding, in my opinion, is that given by Muhammad Assad:

"Read in conjunction with the two preceding verses, as well as with 2:190-194, the above verse relates to warfare already in progress with people who have become guilty of a breach of treaty obligations and of aggression. 8 I.e., "do everything that may be necessary and advisable in warfare". The term marsad denotes "any place from which it is possible to perceive the enemy and to observe his movements". As I have pointed out on more than one occasion, every verse of the Qur'an must be read and Interpreted against the background of the Qur'an as a whole. The above verse, which speaks of a possible conversion to Islam on the part of "those who ascribe divinity to aught beside God" with whom the believers are at war, must, therefore, be considered in conjunction with several fundamental Qur'anic ordinances. One of them, "There shall be no coercion in matters of faith"(2:256), lays down categorically that any attempt at a forcible conversion of unbelievers is prohibited - which precludes the possibility of the Muslims' demanding or expecting that a defeated enemy should embrace Islam as the price of immunity. Secondly, the Qur'an ordains, "Fight in God's cause against those who wage war against you; but do not commit aggression, for, verily, God does not love aggressors" (2:190); and, "if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: and it is against these that We have clearly empowered you [to make war]" (4:91). Thus, war is permissible only in self-defense (see surah 2, notes 167 and 168), with the further proviso that "if they desist - behold, God is much-forgiving, a dispenser of grace" (2:192), and "if they desist, then all hostility shall cease" (2:193). Now the enemy's conversion to Islam - expressed in the words, "if they repent, and take to prayer [lit., "establish prayer"] and render the purifying dues (zakah)"- is no more than one, and by no means the only, way of their "desisting from hostility"; and the reference to it in verses 5 and 11 of this surah certainly does not imply an alternative of "conversion or death", as some unfriendly critics of Islam choose to assume. Verses 4 and 6 give a further elucidation of the attitude which the believers are enjoined to adopt towards such of the unbelievers as are not hostile to them.".

You also asked:

hat does...do not spy on another mean...?..will it include...to know about our family members

When Allah instructs us to not spy (49:12) He is, in my opinion, advising us to not seek faults in others and not expose them to others. In other words, mind your business and do not delve into the (personal) lives of others.

Hope that helps.

I will, God-willing, answer the remainder of you questions sometime tomorrow.

62

General Discussions / Re: how enter faith in my heart ?

« on: February 26, 2016, 03:44:16 PM »

Salaam ZKAB90,

With regards to the splitting of the moon I believe the following article by Joseph Islam should help:

http://quransmessage.com/articles/search%20FM2.htm

With regards to Isra and Miraj, again, I believe the following article by Joseph Islam should clear things up:

http://quransmessage.com/articles/lailatul%20miraj%20FM3.htm

Muhammad Assad commentary on that event, in which he explains that Isra and Mira were spiritual journeys undertaken by Muhammad (pbuh) and not necessarily a physical one, is also helpful.:

http://faculty.cua.edu/pennington/churchhistory220/LectureTwo/DomeRockExterior.htm


Finally, allow me to say that it is completely ok and understandable if you are having doubts with regards to the existence of Allah. Blindly accepting the existence of Allah (and His revelations) are condemned in the Quran, as the following verse attest to:

"Those who, when the revelations of their Lord are presented to them, do not fall thereat deaf and blind"[25:73]

In my opinion, the above verse has two powerful meanings:

1) Do not blindly reject God and His revelations (out of pride, arrogance or ignorance) without having first studied/analyzed/scrutinized it (29:44; 3:190; 45:3-6; 10:6; et…).

2) And, do not blindly accept God and His revelations simply because it was passed down to you by parents; but upon all of us is the responsibility to analyzing/scrutinize/studying it  and then (and only then) come to acceptance, after our senses (all evidence) conforms it to be the truth. Islam forbids accepting/upholding any matter which we have not first sought verification for with our own faculties.

Those familiar with the story of Prophet Abraham (pbuh) will undoubtedly realize that this is exactly the approach Prophet Abraham (pbuh) employed when he left the ways of his forefathers. He questioned his inherited beliefs and searched for the truth using his own faculties (referred to in the Quran as the ‘millate of Ibrahim’) which put him at odds with his father and his people who even set up to destroy him in a pit of fire.[1]

Allah, in the Quran, continuously instructs us to follow the “Millate (creed/way) of Ibrahim” (see: Quran: 16:123; 2:135; 3:95).
Millat means a path or a way in Arabic. The Millat-e-Ibrahim, therefore, denotes the ideology of Prophet Abraham (PBUH) and how he reached them after a long intellectual and spiritual journey. Quran tells us about his experiences in the quest for the truth. How he considered a star, moon and sun as his God, but then eventually rejected them as mere creatures and how he finally came to believed in their Creator/Allah [6:76-79]. Therefore, Millat-e-Ibrahim is a state of inquisition and questioning (things) until the truth has been reached. In this is a powerful lesson to be learnt from.

So it is ok to have doubts and question your faith. But if you earnestly endeavor to find the truth (with regards to you situation) then the truth you shall find. This is a personal journey in which you (alone) must undertake.

If I may suggest one thing: It is always helpful ( I've come to find) to speak to/with non-Muslims who have converted to Islam. Perhaps they will shed some helpful light regarding the religion and what convinced them conclude it (Islam) is the truth.

May Allah assist you. And I and the other members on this forum will be happy to answer any questions/concerns you may have.

[1] http://quransmessage.com/articles/burdenofproof%20FM3.htm

63

General Discussions / Re: Quran 24:30,interpretation

« on: February 20, 2016, 07:46:46 PM »

Salaam,

Verse 24:30 reads as followed:


My understanding of this verse, borrowed in part from a site which I will cite below, is a follows:

When Allah instructs men and women to lower their gaze this should not be seen/accepted as an instruction for the genders to stay (clear/away) from one another or to avoid complete eye contact with the opposite gender, rather what it means is that is that men and women who believe in Allah and the Last Day, must behave modestly and carry themselves humbly between one another. Not only is this an interpretation based on reason, it is also supported by Quranic understanding. The other occasions the root word "غض (to lower/reduce)" has been used in the Qur'an are as follows:

"It is those who lower their voices in the presence of Allah's messenger and whose hearts Allah has proved to be aware - they will have forgiveness and a great reward." [Qur'an 49:3]

We cannot, by looking at the above expression, say that the verse is suggesting not to speak to the messenger at all just because it says to lower their voice (which compares with lower their gaze). Rather, what is expressed here is that the believers should not have arrogance or haughtiness in their voice and attitude when interacting with the messenger.

Likewise, to reduce/lower their gaze/vision does not mean to avoid looking at opposite gender, rather it means to carry a modest, humbleness when dealing with one another. In other words, both sex should not wonder their eyes (and stare at the others private parts). But it’s not only the eyes which should be lowered, the minds-eyes must also be lowered; in other words you should not sexually undress, with your mind, the opposite gender in your presence/whom you’re conversing with. One way to do this is to view/imagine the opposite gender (whom you are conversing with and is not your spouse) to be your own mother (or father depending on the gender), thus placing a psychological barrier between yourselves. In other words, one would not sexually stare at his/her mother/father (either with the eyes or the minds-eyes) when in their presence/speaking to them. Similarly, one should not sexually stare at the opposite gender when in their presence/speaking to them.

-To further elucidate this point, consider how Allah, in 33:6, refers to the wives of the prophet as the mothers of the believers. Allah, in such verse (33:6), by referring to the wives of the prophet as the mother of the believers, is calling/instructing the believing men to put up a psychological barrier between themselves and the prophet's wives - and therefore to view them as they would their own mothers, rather than as ordinary believing women with whom marriage is eligible (i.e. to not develop a liking with the intention of marrying them) . After all, a man is most close to his mother in a unique way, and speaks (to her) face to face and hence a physical barrier is not rational.

http://www.quranicpath.com/misconceptions/lowering_gaze.html

64

Discussions / Re: Ask Javed Ahmed Ghamidi> What is Humanity!

« on: February 19, 2016, 06:58:05 AM »

Salaam Sstikstof and all,

Along with brother Joseph Islam's article on this topic, I found the following article which touches this topic and makes the argument that one is not to be punished (i.e his hand cutt-off) if he repents. Some point to note from that article are as follows:

"Severing the hand of the thief constitutes a life-long punishment that cannot be reversed should the offender genuinely wish to repent and reform.
In all the Quran, there are no life-long punishments! Even the punishment of adultery, which is considered one of the greatest sins, is not a life-long punishment.
The reason that there are no life-long punishments in the Quran is simply because God being the Most Merciful accepts the repentance of all who repent sincerely and reform. A life-long punishment would violate the concept of someone being forgiven. A forgiven person has no further punishment, but a man with a severed hand is punished for the rest of his life, even if he repents and reforms!
God gives us in the very next verse (5:39) further conclusive evidence for the correct meaning of the punishment for theft."

[5:39] Then whoever repents after his transgression, and reforms, God redeems him. God is Forgiver, Merciful.


In 5:39 God says that He will ‘yatoob’ (redeem) all those who repent and reform. The verse ends with the words God is Forgiver, Merciful. When God ‘yatoob’ (redeems) any person, forgives him (Forgiver) and grants him His mercy (Merciful), this means that this person is no longer punished. Needless to say, a person with a severed arm will have a life-long punishment that cannot be reversed and thus can never be free of his punishment!


And:

"God, the Most Merciful, does not cause any person to be punished for the sins of another (6:164). Severing the hand of the thief would permanently deprive him of his livelihood and as a result, his family and dependents would experience hardship for no fault of theirs! God’s law is fair and God’s wisdom is unequalled.
Applying the correct punishment for theft would give the offender the opportunity to repent and reform after the full punishment is completed and the victim has been compensated."

Any thoughts?

http://www.quran-islam.org/articles/part_4/punishment_of_theft_(P1465).html

65

General Discussions / Re: My humble apologies!

« on: February 16, 2016, 07:26:22 AM »

Salaam Sstikstof,

You said:

By seeking best meaning, if we do burden the religion mentally & physically, what's the point of seeking that?

With all due respect, I think you might have misunderstood my previous comment. There is a difference between trying to understand the Quran on a deeper level analytically/thematically, and eliciting finer details- thereby burdening the faithful. I am arguing for the former.

what is the point of having different interpretations as Quran clearly stated that it is an unambiguous scripture.

But who is to say which interpretation is the correct one? Even among Quran-centric individuals there exists some differences of interpretation. In fact, your previous reply on this thread in which you highlighted the difference of views between brother Joseph Islam and Javed Ahmed attests to this fact. This, in my opinion, is also a fact attested by the Quran itself:

"Those who listen to the Word and follow the best meaning in it; those are the ones whom God has guided, and those are the ones endued with understanding." [Qur’an 39:18]

what is the point of having different interpretations as Quran clearly stated that it is an unambiguous scripture.

While it is true that the Quran is clear in its general commandments and laws, we (including the disbelievers) are, nonetheless, encouraged to deeply research, evaluate, ponder and to intrinsically scrutinize the Quran as part of one's intellectual endeavors whilst seeking the truth and guidance. (see: 4:82, 23:68, 38:29, 47:24). And just like in every other area in life there will inevitably exists different interpretations/views. But we, as believers, are instructed to analyze every interpretation and uphold the one which is consistent with the general message of the Quran (as well as with logic and reason).

While seeking to find best meaning, ain't we make this more in ambiguity?... Aren't we complicating religion which is also against an article in this website?

Again, there is a difference between trying to understand the Quran on a deeper level analytically/thematically so as to insure that the faithful are properly upholding God's commandments and eliciting finer details. I am not suggesting that we read too much into ambiguous verses and draw fanciful conclusion from them which will only burden the faithful. Rather I was simply making the point that upon every able-bodied Muslims is the responsibility to deeply study the Quran and share his/her understanding/interpretation of the Quran (or several verses of it) with the Muslim community, and upon the community will be the responsibility to analyze/scrutinize said interpretation/s and to uphold it IF it is consistent with the generality of the Quran.

66

General Discussions / Re: My humble apologies!

« on: February 16, 2016, 01:31:58 AM »

Salaam Sstikof,

You said:

There are more differences between Javed Ahmed Ghamidi & Joseph Islam's view.

And there is absolutely nothing wrong with that, in my opinion.

Our job as Muslims is to ALWAYS vigorously scrutinize/critically analyzing any and all views to see whether they're in accordance with the truth and with the general message of the Quran. It remains our duty as believers/Muslims to seek the best meaning from what we hear by scrutinize and evaluating all arguments/views (regardless of whom they're made by) and afterwards follow ‘what is best’ (39:18) (i.e. which argument presents the best possible evidence/facts and is compatible with logic and reason).

The Quran acknowledges that we (as mere humans) will/may derive different meanings from it, and states that those who have understanding are the ones who follow the best meaning in it:

"Those who listen to the Word and follow the best meaning in it; those are the ones whom God has guided, and those are the ones endued with understanding." [Qur’an 39:18]

As the above verse clearly insinuates: some meanings are better than others. And as humans we naturally will derive multiple meanings from each verse, but only the best are to be validated and followed—this will demonstrate righteousness of character.

So with respect to the views you've alluded to which brothers Joseph Islam and Javed Ahmed Ghamidi differ on, it remains your/our responsibility to vigorously scrutinize/evaluate/analyse each view then accept whichever view is in accordance with the message of the Quran (and in accordance with logic and reason). And then put our faith/trust in God.

Peace.

67

Discussions / Re: Shirk

« on: February 09, 2016, 07:40:32 PM »

Salaam zara,

You asked:

What are some of the common things in our daily lives that you would consider to be shirk.

Please visit read the following article written by brother Jospeh Islam, which explains the other forms of shirk from a Quran perspective:

IDOLATRY ACCORDING TO THE QURAN
http://quransmessage.com/articles/idolatry%20according%20to%20the%20quran%20FM3.htm

With regards to your worries, please bear in mind that Allah (in my humble opinion) does't care about the what's but rather He cares about the why's, In other words, Allah holds us accountable not for what (sins) we have done, but rather He holds us accountable for WHY we have done them. So please relax your mind and ease you worries. If one day by accident you committed a sin (such as shirk) without intending to, then know that Allah is understanding, merciful and forgiving. Allah only holds us accountable for the sins we commit INTENTIONALLY.:

"Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom."[Quran 4:17]

Please also visit the following article:

A GENEROUS, LOVING AND FORGIVING LORD
http://quransmessage.com/articles/generous,%20forgiving%20lord%20FM3.htm

Hope that helps.
Peace.

68

Discussions / Re: Torah Preservation

« on: February 08, 2016, 06:11:08 PM »

Salaam mia,

You asked:

There was an incident in the Quran in which the Jews were told to judge by the Torah, because the Torah contained "the plain word of God." Does this mean that the Torah was intact and uncorrupted at the time of Prophet Muhammad?

I am of the opinion that the Torah (and the Gospel for that matter) were not (fully) corrupt during prophet Muhammad's (pbuh) time. And the evidence for this (as you've alluded to) is the fact that Allah has instructed each religious party to judge by their respect scriptures:

"It was We who revealed the Torah (to Moses): therein (Arabic: Fi-ha) was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to God's will, by the rabbis and the scholars: for to them was entrusted the protection of God's book, and they were witnesses to it: therefore do not fear mankind, but fear Me, and sell not my verses for a miserable price. If any fails to judge by (the light of) what God has revealed, they are Unbelievers."[Quran 5:44]

"Let the people of the Gospel judge by what God has revealed in it. If any do fail to judge by (the light of) what God has revealed, they are those who rebel".[Quran 5:47]

So it would make no sense for Allah to instruct those religious groups to judge by their respected scriptures if, indeed, they were corrupted. But I do acknowledged that their are Quranic verses which allude to partial corruption of God's other scriptures. But I would venture to guess that the corruption being spoken of (with respect to the other scriptures) is verbal corruption and NOT textual corruption. In other words, God's previous scriptures were not corrupted textually whereby mischievous individuals would, among many things, erase some verses, add their own man-made writings into it, etc. But rather, they were corrupted by way of mouth. Meaning mischievous individuals (scholars/learned-men) would decontextualization verses and give false meanings to them so as to mislead the public and bend them to doing their (the mischievous individuals') will. This (understanding/explanation of mine) would explains why, on the one hand, Allah instructs the Jews and Christians to uphold and judge by their given scriptures while, on the other hand, speaking of the partial corruption those scriptures have underwent.


You also asked:

why did the Bible and the Quran need to get revealed if the Torah was still intact

It was never God's will for us all to be one people and practice the same religion, as evident by the following verses:

"To every People have We appointed (different) rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do invite (them) to thy Lord: for you are assuredly on the right way. If they do wrangle with you, say, "God knows best what it is you are doing. God will judge between you on the Day of Judgment concerning the matters in which you differ."[2:67-69]

"....If God had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute” [Quran 5:48]

The scriptures of God (Quran, Bible, Torah) are simply books which God uses to communicate his commandments to us. And sense God has made us different people (religiously speaking), with slightly different rituals and ceremonies, it would be appropriate for God to then sent down (for each religion) its own scripture laying out the rites and ceremonies they are to uphold. Hence why God needed to send the Quran, Bible, and Torah for every member of the Abrahamic religions.


You also asked:

when was the Torah actually changed?

This is a good question, and one which I don't have the answer to. Perhaps other forum members could answer it.

Peace.

69

General Discussions / Re: Re: Wearing trouser/pants below ankle! & Code 19

« on: February 07, 2016, 07:54:07 AM »

I said:

but He did

What I meant to say was "but He didn't".

70

General Discussions / Re: Re: Wearing trouser/pants below ankle! & Code 19

« on: February 07, 2016, 07:32:58 AM »

Salaam good logic,

You asked:

And how is it  protected?

God simply tells us that He will safeguard it, and nothing more. To read too much into that statement and proclaim that some code is how it is safeguarded when God has give no further indication to its protection is unwarranted. God neither runs out of words nor does he forget, so if He wanted He could have conveyed to us the method used for safeguarding it, but He did. So.....

You also said:

your argument about not asking questions about certain verses or why a basmallah is missing is very weak.

I never said one cannot ask question. I was simply cautioning against delving too much into ambiguous verse/s and draw from them far-fetched conclusions, which are further supported by more ambiguous verse/es; which is how the argument for said code is presented.

If you don't mind I would like to post several question to you with regards to the two verses (9:128-129) which you and those adhering to the 19 code claim have been wrongly interjected into the Quran. And I would greatly appreciate it if you could answer them:

1) When do you believe these verses were wrongly added?
2) Whom do you believe (could've) added these two verses?
3) What method was used in interjecting these verses into the Quran? In other words, did the supposed perpetrators go around interject these two verses into every Quran text that was in publication at that time?
4) What are (if any) the earliest sources you can cite me which give mention to this case/doings (i.e the adding of the two supposedly wrong verses)
5) And what are the earliest source/s you can cite me which object to this doing?
6) How has no-one (until recently) spotted these supposedly wrong verses? Are we to believe that Muslims have for a very long time (until recently) been reciting the Quran along with theses supposedly wrong verses?
7) Besides the main objection you (and those adherent to this view) have with regards to those two supposedly wrong verses (i.e. not in accordance with the code), do you have any other objection towards them?

Peace.

71

General Discussions / Re: Question on Sexual intercourse outside the marriage

« on: February 06, 2016, 03:03:31 PM »

Salaam Sstikstof,

You asked:

Can you prove that 4 witness is required also for 24:2 in context

24:2 reads as follows:

"The [unmarried] woman or man found guilty of sexual intercourse...."

So, if 4 witnesses is not required for 24:2 then how else would they be found guilty? In other words, how else would it be known that said individuals were guilt of fornication/adultery?
If 4 witnesses is not applicable for 24:2, then what other evidence should be used to convict them?

72

General Discussions / Re: Question on Sexual intercourse outside the marriage

« on: February 06, 2016, 02:31:42 PM »

Salaam Sstikstof,

I disagree with you when you say the following:

4 witness only applicable for verse 24:4, not for verse 24:2.

I believe otherwise. I believe that 4 witnesses is as much applicable for 24:4 (as it is in 24:2). Because consider this: In order to flog/punish those who have committed adultery/fornication there first needs to be evidence (or witnesses) that they are guilty of said act, because how can you punish someone for having committed an act to which there is no evidence for.

73

General Discussions / Re: Re: Wearing trouser/pants below ankle! & Code 19

« on: February 06, 2016, 09:01:32 AM »

Salaam good logic,

Do you mean we should not ask why? It is very logical and honest to ask why? Qoran advises us to use our ears eyes and brain and not to accept any information unless we have checked/studied it!!!

It is one thing to ask questions and use ones God-given brain (logic/reason). But it is another thing to delve too much into ambiguous verse/s and draw from them far-fetched conclusions, which are further supported by more ambiguous verse/es.

74

General Discussions / Re: What to do in difficult situations?

« on: February 05, 2016, 05:52:43 PM »

Salaam, Anjum,

The group you mentioned is preaching intolerance and is seeking to disrupt the peaceful lives of the people living in that state. Therefore, I would highly advice you to report their activities to the local authorities (i.e police, etc); but, sense you fear that they may come after you and you family members, I would advice you to report them anonymously. In other words, you should not reveal your plans to report them to anyone and you should advice the authorities to not release your identity, so that that group won't know it was you.

Hope that helps,
Peace.

75

General Discussions / Re: No Sect!

« on: February 05, 2016, 03:16:20 PM »

Salaam mia666,

You asked:

What can we do to teach people to follow the Quran correctly?

That is a very good question. I believe the answer lies in our (you, I, and every other member here) own history. In other words, every member on this form ones deeply held the same views expressed by many traditionalist Muslims today, some of those views failing to find clear and unambiguous support from the Quran; yet, after having come across Joseph Islam's site and his many article, we were able to convinced of the many views he shares, views most traditionalist Muslims would object to yet find clear support from the Quran. So, to answer your question, I believe exposing them to these views and engaging them with respect to the areas we may differ on (using the Quran to support our arguments) would do a great deal.

And thanks to Sstikstof for sharing that.

Peace.