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As-Salam Alaykum everybody,

I've been thinking lately about a suggestion that may help in the general goals of QM.

In the forum, there is already a place for:
1. Asking Questions
2. Sharing thoughts/interesting resources
3. Critique Brother Joseph's articles
4. General info

What I feel is lacking is a dedicated place for members to get feedback on their thoughts. But without the pressure of it being displayed publicly. Sometimes one might have initial thoughts/ understanding about issues which are not fit for public exposure. And private feedback and critique would be a way to help evolve one's thought process. That would be totally different from debating or propagating ideas. The intention would be to genuinely find flaws in one's thinking in order to get closer to the truth [18:24]

A place whose essence comes from spirit of the following verse:
[34:46]
Say, "I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought."... [Part]

I hope brother Joesph has the time to comment on this suggestion as well as the QM moderators and the respected forum members.

Thank you

Your brother,
Ahmad.

As Salam Alaykum,

I was thinking about the issue of the early muslims migrating to Abbasinia after persecution increased in Mecca.

Is there any Quranic support for a model where muslims as a minority seek protection in a non-muslim land ?
Does this go against the Quranic verses stating not to take unbelievers as (Awleyaa) Guardians/protectors ?

Thank you
Regards

If the people of this religion are asked about the proof for the soundness of their religion, they flare up, get angry and spill the blood of whoever confronts them with this question. They forbid rational speculation, and strive to kill their adversaries. This is why truth became thoroughly silenced and concealed.

Muhammad ibn Zakariya al-Razi

Abū Bakr Muhammad ibn Zakariyyā al-Rāzī (Persian: ابوبكر محمّد زکرياى رازى‎ Abūbakr Mohammad-e Zakariyyā-ye Rāzī, also known by his Latinized name Rhazes (/ˈrɑːziːz/)[3] or Rasis; 854–925 CE), was a Persian[4][5][6] polymath, physician, alchemist, philosopher, and important figure in the history of medicine. He also wrote on logic, astronomy and grammar.[7]
source: https://en.wikipedia.org/wiki/Muhammad_ibn_Zakariya_al-Razi

It is quite surprising that this quote was said during the Islamic Golden age. Apparently nothing changes...

Regards,

As salam alaykum,
God asks believer to praise the prophet [33:56]. I wanted to ask if there is a deeper spiritual benefit from doing so apart from the fact that we are obeying Allah.

Also is there a thing as excessive praise and do we have to balance praising our prophets with praising previous prophets ?

Thank you

Regards

[The most beloved deeds to Allah's are the most regular and constant even though it were little" [Narrated by Al Bukhari]]

As Salam Alaykum,

The following hadith resonates with me greatly.
The most beloved deeds to Allah's are the most regular and constant even though it were little" [Narrated by Al Bukhari]

I was just wandering if a Quranic argument can be put forth to support a similar notion ?

Thanks

Regards,
Ahmad.

They say religious folk are motivated to do good solely to attain paradise and to be saved from Hell. Compare this to an atheist who does good motivated by arguably an pure innate drive for morality. And you have a comparison where one who believes in no divine entity is more righteous than those who do . But is it really the case ?

On the surface it might seem so. But if we dig a little deeper. Everything changes.
In my humble opinion, it all comes down to the process of belief itself. Those who believe after tremendous internal battles and reach certainty with pure conviction. Are not equal to those who were handed their beliefs by their forefathers without critical enquiry or any internal struggle. One journey is full of humbleness and self purification while the other is one of false pride and blind following.

You see when a true believer does good to attain paradise or to be saved from hell. He is not doing it based on dogmatic terms like many do. He is doing so with real genuine conviction. A conviction that can only be reached by sheer amount of moral effort.

But our friend the atheist, compared to a true believer is not actually acting on high moral grounds. Instead, he is acting on human biology to do good. We are actually rewarded chemically in the brain when we do selfless acts. Who is more righteous then, he who acts on chemicals, or he who is motivated by a back-breaking moral deposit ?

As salam Alaykum,

What would be the Arabic equivalent of the term "Quran centric" ?
I can't think of the right term.
Any ideas ?

Regards,
Ahmad.

It may be unfortunate that one has to ask such a question. But after deep contemplation,  it's hard to get a clear cut answer. Really wanted to know your thoughts on this issue and would love to learn from your experiences.

Thank you in advance.

Regards,
Ahmad.

Has the task of purifying the Bible according to the Quran's teaching ever been undertaken. I mean a systematic attempt where all verses of the Bible were addressed. Not just a select number of verses. The result would arguably be a version of the Bible that is authorized by the Quran. Have believing people of the book ever undertaken this task ?

Thank you

Regards,
Ahmad.

As salam Alaykum,

Just wanted to wish everyone a blessed and happy Eid. 
May God accept our endeavours and forgive us, indeed he is the most merciful.

Regards,
Ahmad.

As Salam Alaykum,

I came across a video that talks about the Hanafi principles of testing hadith. I think they are somewhat similar to the Quran centric approach. But it seems that these principles are no longer widely practiced today. Its mentioned in the video that even followers of the Hanafi school adopt the shafi'i school of testing hadith (which gave rise to Bukhari's collection).

Here's the video: https://www.youtube.com/watch?v=VlkEm3lri6U

If anybody has read about this topic please do share your input.

Regards,
Ahmad.

As Salam Alaykum,

The Quran states that forgiveness is better than retribution (42:40). From my experience, it is hard to forgive unless you are in a position of power, or unless the injustice that you have been through has seized. Like when Prophet Joseph forgave his brothers when he became a high official in Egypt. It's hard to imagine that he could have forgave them the moment he was thrown in the well. Also the example of prophet Muhammed comes to mind when he forgive the polytheists when he returned to Makka in triumph.

So my Question is, should forgiveness only happen when we are in a position of power ? Or is it also desirable from a Quranic perspective to forgive when we are still in a position of weakness ?

Thank you.

[And if you should count the favor of Allah, you could not enumerate them]

As salam alaykum,

I have been thinking about a philosophical question and I wanted to hear your input about it:

If we take a successful person, a business man, scholar or any type of successful person. How much of his success should be attributed to the person and how much should be attributed to God ?

The impression I get from others (even if they do not explicitly say it) is that its a 50% - 50% relation. One does the requited effort + God's blessing = success.

But I find this thinking erroneous because :

1. It does not map the extent of God's role in our lives. 
2. It leaves room for much pride (knowing that success is partially "my" own doing.)

So I thought that maybe a 99.9% (God) - 0.1% (Man) would be more appropriate. But then again, there's a problem. Actually we as humans, the only thing that we are truly free in is our "will". God has given us the freedom to choose. However, the moment our will materialises in the physical world then I believe it is 100% God's role.

Because if we take a simple act as getting a cup of water. I may freely choose to drink but the act of drinking itself is entirely controlled by God even if we have the illusion of control. God is responsible for my muscles, brain, water feet, hands, etc... These things are not mine. Even on the day of judgement one's hands can testify against them. The same principles applies if we analyse a more successful example (Successful career).

A person's success is based on his mental capacities, health (eyes, feet, hands etc...), upbringing, opportunities, country, energy from nutrition, or even the air he breathes. The list can go on and on. All of these things can only be attributed to God.

[14:34]
And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.

Accordingly we may look at it as : 100% God's role. But without one's will God's role will not be manifested. Just like a traveling sailing boat. The wind is fully responsible for its movement but we need to setup our sails to catch wind in the first place. Or in the case of a skydiver, gravity is fully responsible to make him reach the ground but he needs to jump off the plane first for it to take effect (his will to become manifested).

I think if we look at it from this perspective. We close the door of pride and open the door of gratitude to God.

What are your thoughts ? Which model do you think is most appropriate ? Did I miss something ?

Thank you

Regards,
Ahmad.

[We gave him wisdom and knowledge]

As Salam Alaykum,

The Quran repeatedly says that those who are "Muhsineen" (righteous ) are given knowledge and wisdom. Does this mean that people of knowledge or religious scholars are better in the sight of God than ordinary muslims ? I mean apparently good scholars not scholars like those  of the people of the book who used to conceal and change the word of God.

[12:22]
And when  he (Prophet Joseph) reached his prime We gave him wisdom and knowledge. Thus We reward the good.

[28:14]
When he (Prophet Moses) reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.

Regards,
Ahmad.

[all]

As Salam Alaykum,

Does the Torah the Quran mentions, refer to only the Five books of Moses and not all the old testament ?
Similarly, Does the Injeel the Quran mentions refer to only the four gospels of the new testament and not all the new testament ?

Thank you

Regards,
Ahmad

As-Salam Alaykum,

The Quran clearly sanctions the veracity of previous scriptures at the time of the prophet. But Christians today claim that the Bible has been written by 40 different authors over a span of 1500 years. They say they were inspired by the holy spirit. Is that the Quranic view of how the Bible was written ?

I am inclined to believe that the Quran refers to scriptures that are directly written by God (through prophets),  not by inspired men. For instance, why isn't there a Gospel according to Jesus ?

I would appreciate it if anyone could shed some light on this issue.

Regards,
Ahmed.

As-salam Alaykum,
Verse [53:32] tell us not to ascribe purity to ourselves yet in verse 12:90 prophet Joseph is talking about his own good deeds. How can we reconcile both verses ?

Thank you in advance.


[12:90]
They said, "Are you indeed Joseph?" He said "I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good."

[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.

[Who is in heaven]

As-Salam Alaykum,

I thought this issue would be straight forward, however, it turned out not to be. (For me at least). Anyway my question is: According to the Quran is God omnipresent ? I do not mean in terms of knowledge. There is no disagreement about God being All knowing. What I mean is, God's location. Is God present everywhere ? Or is he present in a specific location ? . From what I've read the traditional position differs. Some say that God cannot be contained in time and space therefore God has no location. Others have said that God exists on top of the seven heavens but he's power encompasses everything. Furthermore the verses below seem to advance two different concepts (at first sight, however deeper analysis is needed):

[67:16] Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?
[67:17] Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was My warning?

(God is located the heavens)

[30:11] It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him.

(If we are going to be brought back to God, does this mean that GOD is located somewhere specific away from us now ?)

[2:115] To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.

[6:3] And He is Allah in the heavens and on earth. He knoweth what ye hide, and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds).

[57:4] He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.

(These verses imply that God is present everywhere)

So What are your thoughts ? How can we reconcile the verses ?

["There will be bounties which no eye has seen, no ear has heard and no human heart has ever perceived]

As-salam Alaykum,
I noticed a similarity between a verse in the Bible and a Hadith. Any Explanation for this ?


Sahl bin Sa'd (May Allah be pleased with him) said:
I was in the company of the Prophet (ﷺ). He gave a description of Jannah and concluded with these words, "There will be bounties which no eye has seen, no ear has heard and no human heart has ever perceived." He (ﷺ) then recited this Verse: "Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy..." (32:16,17)

------------------

1 Corinthians 2:9
But as it is written: "Eye has not seen, ear has not heard, and upon the heart of man has not come up that which God has prepared for those who love him."

As-Salam Alaykum,

How can we reconcile the following two verses ? Can intentional murder be forgiven ? And why does verse 4:93 say whoever kills a believer instead of whoever kills any Human ?

[4:93]
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.


[4:48]
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.

Thank you