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Messages - ahmad

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Discussions / Re: Professions-Financial Services/Banking
« on: May 19, 2014, 01:50:36 AM »
Salam Ruqaiya,

Just finished with them. Its interesting to know the different perspectives on the matter. However, this makes it harder to reach a conclusion about what should be done concerning Riba. For example, is Riba what occurs only when the borrower is being exploited. Any other interest is not considered as riba as suggested by the paper. What is the a Quranic definition of Riba, which is not altered by secondary sources ?

It would be interesting, if you could share your perspective.


Discussions / Re: Professions-Financial Services/Banking
« on: May 18, 2014, 04:26:39 PM »
Salam Ruquaiya,

Thank you for sharing. I will read them. God willing.

Discussions / Re: Professions-Financial Services/Banking
« on: May 13, 2014, 11:05:42 PM »
Salam Ruquaiya,

Thank you for sharing. Can you please elaborate on your views about the islamic banking industry ? Have you concluded after being exposed to it that its mostly not legitimate ?


General Discussions / Re: Right intentions vs wrong intentions
« on: May 11, 2014, 07:55:57 AM »
Salam Sardar,

Do you know any verses that support the point you kindly shared ?

General Discussions / Right intentions vs wrong intentions
« on: May 11, 2014, 04:23:53 AM »
As salam alaykum.

What are the right intentions to have when pursuing one's life. I mean in different aspects like at work, with family, while studying the Quran ? Similarly, what are the wrong intentions that would not please God.

Any thoughts on this would be appreciated.


General Discussions / Re: Does Paradise Already Exist?
« on: May 07, 2014, 08:27:32 AM »
Dear brother Joseph,

Thank you for taking the time to explain the verses.  :)

General Discussions / Re: Does Paradise Already Exist?
« on: May 07, 2014, 07:25:34 AM »

Upon reading this thread I thought of the following verses.

Saheeh International*

It was said, "Enter Paradise." He said, "I wish my people could know
[36:27] Saheeh International
Of how my Lord has forgiven me and placed me among the honored."

Here I believe his "people" were still living on earth. Therefore does his mean that paradise exists right now ?

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,
Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.
They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost

In the above it is clear that those who have died are alive with God while other people are still living on earth. So where can they be  ? Paradise ?

General Discussions / Re: A philosophical question
« on: May 06, 2014, 05:45:28 AM »
Salam Siri

shouldn't He delight in mercy, the mercy that His creatures show one another?

From my humble perspective, I think that its not up to us to say what God likes or doesn't like. Especially when we have the Quran that tell us in detail what exactly God expects from us.

Should not that be what He desires more than worship?

Again, its not up to us to set the rules. We have the freedom to either obey the rules and disobey them and suffer the consequences.
By rules I mean what God desires from us.

So as long as a man show mercy to his fellow creatures, why would God care how many idols he worships?
Like you said, Idol worship is not the truth. And according to God's system (Rules) we need to follow the truth in order to become successful.

what harm can polytheism do? Why should it be deserving of hell?

ٌI think that its important to remember that God does whatever he wants.

[22:14] Qarai
Allah will indeed admit those who have faith and do righteous deeds into gardens with streams running in them. Indeed Allah does whatever He desires

And that if he willed he would have guided all mankind.

[6:149] Qarai
Say, ‘To Allah belongs the conclusive argument. Had He wished, He would have surely guided you all.’

So asking why does it deserve hell, is like asking why does gravity exist. Because that's what God wills.

Would it be fair to make the people who acknowledged the truth and strived for it equal to the people who didn't ?

[45:21] Qarai
Do those who have perpetrated misdeeds suppose that We shall treat them like those who have faith and do righteous deeds, their life and death being equal? Evil is the judgement that they make!

At the end only god knows the righteous

[53:32] Saheeh International
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him

And he is the best judge.

[10:109] Qarai
And follow that which is revealed to you, and be patient until Allah issues [His] judgement, and He is the best of judges.

Hope this helps.

I know that the Quran is a timeless message but is this implied or is there a verse that clearly says that.
Some verses come to mind:

Saheeh International*

Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.

We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?

And We have not sent you, [O Muhammad], except as a mercy to the worlds.

Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.

Also, I wanted to know if anyone came across a verse that provides guidance specifically for  people who have never seen the prophet. Because it seems that most of the differences in muslim thought arise from the fact that we are in a time without the prophet to settle our disputes. How did the people the book manage the same issue ?

The following I think is an example for such guidance:

And in anything over which you disagree - its ruling is [to be referred] to Allah. [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back."

I wish to know your opinion on this.
Thanks in advance.

General Discussions / Re: Question regarding 4:137 and 3:86-3:90
« on: April 24, 2014, 08:54:06 AM »
But I do agree that despairing of Allah's mercy (in my opinion) is attributing a quality to Allah that we have no authority of doing, for this, it maybe a form of Shirk. And from 3:90 (my own opinion) i feel its referring to an element of stubbornness/defiance or be it (again in my opinion) to increase in denial.

I think your right, but its not necessarily of a form of shirk but still its wrong.

General Discussions / Re: Question regarding 4:137 and 3:86-3:90
« on: April 24, 2014, 05:22:48 AM »
Like you said, despairing of God's mercy is a characteristic of the disbelieving people. However, this does not make a believer that despairs of god's mercy a disbeliever. Simply because someone who disbelieves will not even try to repent because he completely despaired of God's mercy. But a believer that goes through hard times may despair. But will not despair completely. I mean to the point of no return like a someone who becomes a disbeliever.

Although the best thing to do is not despair at all.

And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast.

I think a way to view it is just like what we discussed above: there are various grades of despair. Not all despair is equal.
Here is another verse that puts things into perspective.

Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."

 So as long as one seeks forgiveness, then this means that he has not completely despaired. At the end I think that it is important to remember the following verse.

Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."

I hope this helps. :)

Thank you for the replies.

General Discussions / Re: Question regarding 4:137 and 3:86-3:90
« on: April 23, 2014, 09:54:25 PM »
Wa alaykum al salam.

Dear Yusuf Ali,

In my humble opinion. I think a way you can view the issue of belief and disbelief is as a spectrum that has complete disbelief and complete belief on both ends and various shades of them in between.

Furthermore, as you can see from the following verses one can also increase in faith just as like some increase in disbelief.

Saheeh International translation*
Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allah, and [He is] the best Disposer of affairs.

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -

And whenever a surah is revealed, there are among the hypocrites those who say, "Which of you has this increased faith?" As for those who believed, it has increased them in faith, while they are rejoicing.

And when the believers saw the companies, they said, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." And it increased them only in faith and acceptance

What does it mean to increase in disbelief, is it to become stubborn in denial of the truth? Is it to have reached a point where you can no longer accept the truth? Will this person ever want to change their ways or will they never acknowledge and accept the truth, i.e. they will always remain in denial till they die?

The thoughts you kindly shared reflect what I believe may be the answer to your question


[16:44] Saheeh International
[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ﴿٤٤﴾

Some argue that this verse is proof that we need extra quranic sources to understand the Quran. I think the main part is "letobayen".

I think they mean that according to this verse the prophet's role was to explain the Quran. Which for them justifies the need for other sources.

Thoughts ?

Thanks in advance.

Dear brother Joseph,

Thank you for sharing your perspective on the matter. I was not intending to enter into a debate because I know that you are currently busy. I just had some unfinished thoughts about the issue.

Thanks again  :)

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