Everything that happens in this world is controlled by the well-known Laws of Nature. The same is true of the rise and fall of a nation. The Quran in one of its chapters gives substance to this law thus: God does not change the condition of a people’s lot, unless they change what is in their hearts. (13:11) Keep Reading >> http://peace-forum.blogspot.com/2017/07/rise-and-fall-of-nations-law-of-quran.html
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SalaamOne سلام
Humanity, Religion, Culture, Tolerance, Peace
انسانیت ، علم ، اسلام ،معاشرہ ، برداشت ، سلامتی
بلاگز، ویب سائٹس،سوشل میڈیا، میگزین، ویڈیوز,کتب
Web,Books, Articles, Magazines,, Blogs, Social Media, Videos
In recent times, the topics ‘modern Islam’ and ‘Islam and modernism’ have been frequently discussed in the Islamic world. When people examine them more closely, it becomes very apparent that Islam, both historically and in the future, presents us with an understanding of the most modern way of life and the perfect social model for all people. However, at this point it is useful to clarify what the expression ‘modern Islam’ really means, which is often misunderstood or distorted by some people. First of all, ‘modern Islam’ is not the adaptation of Islam to the mentality, lifestyle nor to the understanding of morality and accepted social values of the period. Neither does it mean diverting morals from the essence of the religion of Islam. Modern Islam is not the wannabe interpretation of Islam through superstitious philosophies such as socialism, communism, materialism, or Darwinism by people with inferiority complex who cannot properly comprehend the greatness of Islam. Also, ‘modern Islam’ is not at all an effort to integrate various degenerate cultural concepts and twisted moral values, such as homosexuality, into Islam by labeling these perversions as modern. Modern Islam defines the fact that the Islam based only on the Qur’an, free from superstition and bigotry, teaches a concept of modernity that is far beyond the perception and comprehension of what most people or societies understand. Modern Islam is the perfect system that will emerge when people live in the sincerest after having understood the Qur’an in the most correct way. It is the true application of democracy and freedom. Modern Islam is the Islam our Prophet (pbuh) and his companions lived by. The period in which these blessed people lived was a period where liberty, freedom of thought, democracy, justice and human rights were practiced perfectly. It was a time when happiness, comfort, honesty and sincerity prevailed, and Islam in its true sense was the most comfortable, easy and enjoyable way to live. If the Messenger of God had lived in this period, there is no doubt that he would be the most modern man of our time, the most beautiful example of modern religiosity. Being the most modern is not a material concept. Modernity means being the most decent, the most imitated, the most loved and liked person in every respect such as morality, reason, culture, understanding, consciousness, attention, depth, status, attitude, manners, behavior, personality, fashion, art and the sense of love. It is obvious that the understanding of religion, mode of thought and lifestyle prevailing in the overwhelming part of the Islamic world today, is unfortunately not at all related to the model described above. In fact, when Islam is mentioned, a system that is entirely against modernity, quality, aesthetics, art, science and freedom comes to mind in the Western world. The only reason for this negative perception is because the majority of the Muslims are not following the Islam mentioned in the Quran but rather a religion of “bigotry”, filled with superstitions and dated practices far removed from the Qur’an, yet practiced in the name of Islam. The beliefs, rules, customs and traditions of the tribal culture of the past periods define the social, cultural and moral basis of this fanatic system. This superstitious system, which can also be referred to as the “religion of the ancestors” and severely condemned in many verses of the Qur’an, is unfortunately recognized as the “religion of Islam” among the majority of Muslims, and also in the Western world today. Women are the greatest victims of tribal cultures, and have been subjects to the strongest sanctions, oppression, prohibitions and the hardships stemming from this bigotry. The fact that women are considered as second-class human beings, subjects to domestic and external violence, excluded from the social life, considered as the property of her husband or family, forced into marriage as a commodity, deprived of many humanitarian rights and freedoms like education and travel and rendered victims of honor or lapidation killings are all products of a twisted mindset that is inherited from male-dominated tribal order, all of which go against the Qur’an, and are inhumane, brutal practices. Honor killings, which are committed every 90 minutes in the Islamic world, are considered to be a just act and are not subjected to legal sanctions. In some countries where honor killings are the most prevalent and considered virtually legal, more than 1000 honor killings are covered up and left unpunished every year. While a bigoted understanding of Islam considers making women similar to men by leaving them neglected and unhealthy as acceptable, the Messenger of God has strongly banned women becoming similar to men and men becoming similar to women, and has always advised women to be well-groomed. At that time, Muslim women dyed their hair and used make-up, from materials such as henna and hail. The only reason that some Muslims today are so removed from the possibilities and beauties that a contemporary civilization presents is because of the fact that they abandoned the Qur’an and fell into the grip of bigotry. Living according to an artificial representation of Islam, these people turned their backs on modernity, freedom, prosperity, quality, science, art and aesthetics, painting, music, sculpture, and furthermore became subject to all kinds of exploitations, suffering, poverty, and disaster The greatest underlying reason for the Western world and the global powers to consider Islam as a threat to their own culture and civilization is because of the bigoted system that goes against the Qur’an. The reason for the emergence of concepts like ‘Islamophobia’ is due to the fear and horror of radicalism, primitiveness and violence, which again are a product of the bigoted system.
Returning to the true essence of Islam, that is, to a pure and true religion based solely on the Qur’an, will be the key not only for the salvation, peace, happiness and security of the Islamic world, but also for the whole world. This is only possible through education. To accomplish this, it is important that the education based on the essence of Qur’an is strengthened. Good sensible Muslims must also put their efforts into scientific works educating people. This is the only way to end the bigotry, anger and the brutality that arises from radicalism. BY HARUN YAHYA https://egyptianstreets.com/2017/07/19/islam-and-the-trap-of-bigotry/
Islam does not encourage its followers becoming hermits and living a stoic life. Rather, Islam is a religion of society and encourages the establishment and sustaining of a society in which the members of the society interact and cooperate with each other. Islam wants its followers to live within the society and while staying there, make the existence useful for the members of the society.
The Islamic society can clearly be distinguished from any other society in the world. It has certain characteristic attributes that differentiate it from the rest of the societies of the world and the identity of a Muslim society is universal and Muslims from different parts of the world can easily form and adjust in an Islamic society, regardless of their cultural differences.
The lines below discuss the verses of Quran that describe the major attributes of an Islamic society.
1. Belief in Allah:
Perhaps the most rudimentary element that can easily be found in an Islamic society is the belief in Allah. the reason why an Islamic society is different from the rest of the societies of the world is the fact that this society is build on the foundation of Islam, which is a religion sent down by Allah. Thus, adopting Islamic structure of society does not mean anything if it is void of belief in Allah. As Allah says in Quran:
“O you who believe! Fear God as He should be feared and die not except in a state of Islam.” (3:102)
2. Justice And Balance:
The first thing that will be present in an Islamic society is justice and balance. Before the advent of Islam the Arab society was living in darkness where there was neither any justice nor any balance in the society and all that was there for them was the rule of jungle where the fittest survived. However, when it comes to the establishment of an Islamic society, Allah tells Muslims to establish justice and balance in the society. This teaching is mentioned in Quran in the following way:
“Thus have we made of you an Ummah justly balanced, that you might be witnesses over the nations, and the Apostle a witness over yourselves…..” (2:143)
Therefore, the first element to be present in a Muslim society is justice and balance among its people.
3. Brotherhood:
Another element that needs to be present in a Muslim society is unity. There are countries and nations in the world, which are created on the bases of the cultural or racial divide that exists between them. However, when one speaks of the Muslim Ummah, there is no divide and segregation between the members of the Ummah. Regardless of whatever cultural or racial background one has, once one is the member of an Islamic society, all are equal and there is no differentiation between them. As Allah says in Quran:
“Verily, this brotherhood of yours is a single brotherhood, and I am your lord and cherisher. Therefore, fear me (and no other).” (23:52)
4. Consultation:
Islam believes in considering the opinion of everyone. Regardless of whatever the system of ruling in the society is, Islam wants its authorities to reach a decision after consultation and no personal or single opinion or judgment is encouraged in Islam. Therefore, whether it is taking the opinion of people by asking them, or taking the learned people into consideration, Islam wants its members of society to reach decisions of collective benefit after proper consultation with each other. As Allah says in Quran:
“And those who have responded to their lord and established prayer and whose affair is (determined by) consultation among themselves, and from what We have provided them, they spend.” (42:38)
Therefore, a Muslim society conducts its processes and decisions after proper consultation and everyone has a right to give their opinion.
5. No Compulsion In Religion:
Although it is the duty of an Islamic society to create and provide such an environment where Muslims are able to practice Islam easily and they get to live by Islam in a way they want to, however, an Islamic society has no right to force other people from other religion to live by Islam in an Islamic society. There is no compulsion on people of other religion to leave the way they live and shape their living to Islam. Therefore, it is imperative that an Islamic society does not force people of other religion to accept Islam or live according to Islam. As Allah says in Quran:
“…there is no compulsion in the matter of religion.” (2:256)
6. Commending Good:
Although it seems an understood thing, however, for a Muslim society the commendation of good is not an option, rather it is one of the requisites for an Islamic society. When a society becomes Islamic, it needs to commend goodness and encourage people to do good. As Allah says in Quran:
“You are the best Ummah raised up for people: you enjoin good and forbid evil and you believe in Allah.” (3:110)
7. Forbidding Evil:
As imperative it is for an Islamic society to encourage the doing of good among people, it is equally imperative for them to forbid evil as well. An Islamic society needs to establish Islamic law as per which the members of the society are stopped from falling the way of evil. Moreover, the detestation and forbiddance of evil in general is something, which the members of an Islamic society must have in them. The same ayah of Quran as above can be quoted for this purpose:
“….. you enjoin good and forbid evil and you believe in Allah.” (3:110)
8. Not Disputing:
In addition to the fact that the Muslim society exists in the form of a brotherhood where there is no segregation among the members, an Islamic society also needs to eliminate factors that harm the unity and cause damage to it. One of such elements that needs not be present in an Islamic society is the element of dispute. Quran says about it in the following way:
“….And dispute not one with another, lest you get weak-hearted and your power depart, and be steadfast. Surely Allah is with the steadfast.” (8:46)
Limitations:
Islam does not want its followers to be extremists of fanatics in any sense. Rather it preaches them the message of moderation and wants its followers to conduct their business by being moderate in their approach. Moreover, Islam detests going beyond the boundaries even in the case of fighting with those who fight the Islamic society. This message of staying in limits is evident from the following ayah of Quran:
“Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.” (2:190)
Gender Equality:
Although Islam is accused of causing women oppression, however, if one sees the true preaching of Islam and the concept of Islamic society, then one immediately knows that women have equality in an Islamic society and they in no way can be oppressed by men, therefore, in an Islamic society there is to be gender equality in every respect. As Allah says in Quran:
“Whoso does good whether male or female, and is a believer, shall enter Paradise and they shall not be wronged a whit.” (4:124)
In short, an Islamic society is an ideal society or the next thing to utopia that a particular group of people can create in this world. The need of the time is that the world in general and Muslims in particular understand the true concept of an Islamic society and create a community where people cooperate with each other and there is justice and peace among its members.
MISGUIDED INTERPRETATIONS The intellectual, religious and educational movements of the 18th and 19th centuries in Muslim societies shaped what we today call the Muslim world. Colonialism and the rise of the West triggered processes of internal transformation in Muslim societies, that had multiple expressions ranging from the revival of political systems, selective Westernisation and inner purification through Sufism to socio-cultural reformations. These processes of reformation and moderation were not only constructing new Muslim societies, but also intellectual discourses. In different Muslims societies, thinking processes were producing almost similar intellectual trends that were difficult for Western — and even Muslim — scholars to accurately describe. However, in the Indian subcontinent, the transformation discourse was largely educational in nature and did not create much trouble for the colonial rulers. Various educational movements associated with the names of cities, places and institutions, such as Deoband, Aligarh and Bareilly, etc, emerged. Western scholars, particularly, were interested in the interpretations of Islam emerging from North Africa and Ottoman Asia. The terms ‘Salafi’ and ‘Salafiyya’ referred to these interpretations of mainly neo-Hanbali theology. French Orientalist Louis Massignon, who was studying reformist movements, thought the terms Salafi or Salafiyya referred to a coherent reform movement. Massignon’s notion swiftly became popular among Western and Muslims scholars. Still, many ambiguities surrounded the less-explored term of Salafism. Henri Lauzière, an assistant professor of history at Northwestern University, has resolved the issue in his well-researched book, The Making of Salafism: Islamic Reform in the 20th Century. Straightening out over a century of confusion around the Salafist movement Tracing and understanding the making of Salafism was not an easy task. For that Lauzière followed the intellectual journey of the Moroccan Salafi and globetrotter Muhammad Taqi al-Din al-Hilali, a former Sufi of the Tijani order. According to Lauzière, Al-Hilali embraced what he later called Salafism in 1921 and embarked on a lifelong mission to study, teach and defend the primary textual sources of Islam on three different continents. It is particularly interesting to learn how an academic Islamic journal, Al-Majalla al-Salafiyya, from Cairo, edited by Abd al-Fattah Qatlan, played a significant role in spreading the word Salafiyya overseas. Al-Majalla al-Salafiyya contoured the concept of Salafiyya mostly in a theological context. Lauzière discovered the fact when the first issue of the journal reached the office of the Revue du Monde Musulman in Paris, to which the French scholar of Islam, Massignon, was a major contributor. Massignon wrongly conceived of Salafiyya as an intellectual movement. Later, Arab social intellectuals and journalists created conditions conducive to the misinterpretation. Though Massignon played a leading role in labelling Islamic modernists Salafi, the definition provided useful context to Western scholars who were looking for a conceptual box in which they could place Muslim figures such as Jamal al-Din al-Afghani, Muhammad Abduh, and their epigones, who all seemed inclined toward a scripturalist understanding of Islam, but proved open to rationalism and Western modernity. Lauzière’s contribution is important because, as cited earlier, there was confusion around the term Salafism and Muslim scholars referred to it in two contrary perspectives. Some considered Salafism an innovative and rationalist movement and others conceived of it as anti-rationalist; the view of Salafism as purist evolution is a result of decolonisation. Lauzière notes that from the medieval period until the beginning of the 20th century, Muslim scholars and activists referred to themselves and to others as Salafis only to signal their adherence to the Hanbali theology espoused by Ibn Taymiyyah and other theologians of his tradition. The 20th century Islamic modernist reform movements were labelled Salafism because of their reformists’ Salafi credentials. Lauzière has also probed the roots of different Salafi traditions, including the one focusing on doctrinal purity and characterised by adherence to neo-Hanbali theology. The 20th century reform movements later triggered an ecumenical approach towards other Muslims among neo-Hanbalis and made Salafism compatible with emerging Muslim nationalism concepts. Both tendencies nurtured another stream of purification. This trend emerged in Morocco and was hallmarked by such figures as Muhammad Allal al-Fasi. Two main conceptualisations of Salafism — one purist and one modernist — rose in parallel to each other during these decades. And because their construction occurred simultaneously, modernist Salafism did not morph into purist Salafism. The former simply faded during the postindependence era [...]— Excerpt from the book Lauzière’s critical appraisal of the term Salafism is a commendable effort; it not only removes confusions surrounding it, but also helps in understanding the construct of Islamic thought in contemporary times. He explains that prior to the 20th century, Salafism was not part of the typological lexicon of traditional Islamic science. The growth of colonialism in the late 19th and early 20th centuries entailed greater interaction between native and non-native people. So, too, did it favour cross-pollination between indigenous and non-indigenous ways of thinking about Islam. He argues that the concept of purist Salafism did not initially entail a complete rejection of religious compromise. The process of purification took place between the 1920s and the 1950s, mainly to accommodate political considerations and to increase the likelihood of achieving political independence from colonial powers. Lauzière explains how this process expanded the meaning of Salafi and Salafism beyond the confines of theology and constructed a rigorist notion of Salafism in the hopes of strengthening and uniting Muslims of different regions and cultural backgrounds under a common standard of Islamic purity. Lauzière also discusses the new challenges facing the adherents of Salafism. Apart from the violent expressions, the most important question for purist and modernist Salafis regards their participation in the political process. Lauzière lists some questions that he believes dominate contemporary Salafi discourse: should they establish political parties at the risk of creating divisions? Should they run for [public] offices at the risk of legitimising democracy? Should they take to the streets at the risk of encouraging social and political instability? He argues: “For the most part, these questions fall under the purview of the Salafi method because they pertain to neither orthodoxy nor orthopraxy in a strict sense. Under specific circumstances, different Salafis have, therefore, been providing different answers depending on their understanding of the Manhaj [Method].” One important chapter of the book discusses Rashid Rida’s engagement with the Wahhabis and its consequences. Rida, a Syrian-born Islamic scholar who formulated an intellectual response to the pressures of the modern Western world, had offered his unconditional support to Abd al-Aziz al-Saud. The fall of the Ottoman Empire, the failure of Faisal ibn Hussein ibn Ali’s Arab kingdom in 1920, the loss of Iraq and Greater Syria to the mandatory powers, the triumph of secular Kemalism in Turkey and the abolition of the caliphate in 1924 had created enormous challenges for Muslim political, religious and intellectual leaderships. Rida’s initial response was not to support one group or one doctrine in particular for he believed that factionalism and sectarianism could only weaken the already fragile Islamic community. Later, the circumstances that finally caused Rida to lend his full support to the Saudis resulted from Sharif Husayn’s self-proclamation as caliph two days after Mustafa Kemal Ataturk abolished the institution in March, 1924. This event confirmed Husayn’s arrogance in the eyes of Rida, for whom the offence had particular significance. Rida’s challenge was two-fold: first, to transform the new state according to his concept of the caliphate. Second, to rationalise Wahhabi thought. Rida explained that even though Wahhabis were Salafi in creed, they often ignored the significance of modern science and opposed modernist ideas. However, he failed to transform the Saudi clergy that was critical towards his new ideas of theological rationalism and tolerance of religious error. Lauzière’s scholarship on Salafism is commendable and an example for young Muslim scholars on how to pursue intellectual queries. His journey to exploring the dynamics of Islamic reform movements still continues. He considers Salafism a useful category as long as scholars refrain from using it imprudently. NON-FICTION: MISGUIDED INTERPRETATIONS Book Reviwed by MUHAMMAD AMIR RANA: The reviewer is a security analyst and director of the Pak Institute for Peace Studies, Islamabad https://www.dawn.com/news/1331211/non-fiction-misguided-interpretations
I often wonder if Islamophobes and Islamic extremists realize that they are just different sides of the same coin. [Written by Theresa Corbin]
They both promote fear and hatred of large groups of diverse peoples. Both groups wish to sweep as many people up in their seriously dangerous causes. They both want war, and use any manner and means to get it, including promoting a distorted view of Islam. They take verses out of context and employ weak or questionable hadith (sayings, actions, or approvals of the Prophet) to reach their own political ends.
If I have one hope for society, it would be that these groups can go off and deal with each other and leave the rest of us, the majority of us, to live in peace and cooperation, free from their detrimental rabble-rousing. I hear that Antarctica is nice this time of year. Maybe they can snuggle up together for warmth and find some common ground in the fact that we are all human beings.
What follows is a sampling of Quranic verses reductionists and hate mongers love to take out of context. Now put back into context.
1. Qur’an 5:51—O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.
In this verse, the words “Awliya”- plural- or “wali” –singular- has been (badly) translated as “friends” or “friend”; however, the more appropriate translation would be a “guardian, protector, or advocate”. Muslims are to be advocates and protectors for each other. And friends with everyone.
Prophet Muhammad (peace and blessings be upon him) was kind to the pagans of Mecca and fought them only when they fought him. He made treaties with the Jews of Madinah and honored the treaties until they broke them. He received the Christians of Najran with kindness in Madinah. They argued with him about Islam, but he treated them with honor and respect.
2. Qur’an 8:12— Remember thy Lord inspired the angels (with the message): “I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them.”
This verse was revealed about the Battle of Badr. The pagans of Mecca travelled more than 200 miles to Madinah with an army of about 1000 to kill the Muslims who numbered around 300. The Prophet Muhammad and fellow Muslims had suffered severe persecution, torture and even murder of their brethren for 13 years in the city of Mecca at the hands of these very same pagans.
And once the Muslims had fled Mecca and found a sanctuary in the city of Madinah, they were followed by the pagans of Mecca. By this verse God gave the order to Muslims to fight to defend their lives and faith, as they had previously been forbidden from defending themselves. 2
Another verse in the same chapter (8:61) that is often overlooked states:
But if the enemy incline towards peace, you (also) incline towards peace, and trust in God: for He is One that hears and knows (all things).
Another oft-ignored verse is Qur’an 2:190:
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah does love not transgressors.
quran.karim by lechistani
3. Qur’an 9:29—Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah (tax) with willing submission, and feel themselves subdued.
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4. Qur’an 9:73—O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination.
These verses are also historical in context. They are about the Battles of Mu’tah and Tabûk.
These verse were in reference to The Byzantine Empire instigating war against the Muslims. They murdered an ambassador of the Prophet (pbuh), who was carrying a message to the ruler of Busra. The Chosroe of Persia even ordered his commander in Yemen to kill the Prophet, and they mobilized their forces to fight the Prophet. The Muslims confronted them. 3 & 4
There are many people who throw hissy fits about theJizyah (a tax on non-Muslims living under the protection of a Muslim authority), mentioned in 9:29, saying that it is discriminatory. But the truth is that Muslims are not exempt from taxes, they just go by a different term.
The tax collected from non-Muslims is only imposed on adult males. It exempts them from military service; affords them protection under the law; and freedom to practice their religion. And Muslim taxes go to welfare programs.
Also, in the same chapter (9) Verse 6 God tells the Muslims:
And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.
5. Qur’an 9:111—Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah’s way, so they slay and are slain.
But they omit the rest of the verse:
[It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.
Why would they leave off the part about this promise being found in the Torah and the Bible?
This verse again, is applicable to the Muslims during the time of the Prophet – historical Muslims – who were terrified of fighting in the battles to defend themselves because they were out numbered. 4.2
God bolstered their bravery by assuring them that they would be rewarded.
outnumbered and out-sworded
6. Qur’an 9:123—O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness; and know that Allah is with those who guard (against evil).
This verse is speaking about the hypocrites who were among the Muslims in the time of the Prophet (pbuh).The “unbelievers who are near you” were, in actuality, non-Muslims posing as Muslims who sought to corrupt the believing Muslims from within. The instruction was to fight them (here, “fight” means to resist the hypocrites’ skepticism, as we will see in the next verse) without preferential treatment for the social or economic standing. 5
The next verse (9:124) calls them what they really are:
And whenever a new chapter is revealed some of the hypocrites ask the believers (in jest): “Whose faith has increased because of this?” As for those who believe, it will certainly increase their faith, and they are joyful over that.
7. Qur’an 48:29—Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.
Once again the “disbelievers” in the verse refers to those who persecuted and attacked the Muslims. This is not a verse directing Muslim to just go out and just be awful to non-Muslims. 6
In fact there is a lot in the Quran and hadith collections that command Muslims to be compassionate and kind to all of God’s creation. One such hadith states:Whoever is deprived of gentleness is deprived of all good. (Muslim, Abu Dawood)
It is also reported by Abu Dawood (a hadith collection) that the Prophet (pbuh) said, “Beware! Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgement.”
8. Qur’an 98:6—Verily, those who disbelieve from among the people of the Scripture and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures.
One of the basic teachings of Islam is that God does not have a favorable opinion of those who knowinglydeny His right to be worshiped alone (as He alone is responsible for our creation, our sustenance, and our judgement) and reject any of His messengers.
This is not to say that there will be conveyor belts for each religion, and we just jump on and go to either Heaven or Hell according to what we call ourselves. Each person will be judged based on their understanding of God’s message, as well as his or her capability and intentions to follow the path to God as best he or she could.
Muslims are not allowed to say that someone will go to hell just because they call themselves a Christian, Jew, or Polytheist. Muslims are not allowed to speak without knowledge. And each person’s destination in the Hereafter is known only to God.
It is interesting to note that some people of different faiths insist on telling everyone who does not go to their specific place of worship that they will certainly be going to Hell (knowledge they do not have). But when they see this verse, they are upset by it.
9. Qur’an 5:101-102—O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble. But if ye ask about things when the Qur’an is being revealed, they will be made plain to you, Allah will forgive those: for Allah is Oft-forgiving, Most Forbearing. Some people before you did ask such questions, and on that account lost their faith.
This is in reference to those who asked useless questions about revelation. If all their questions were answered, it would have made the duties of faith more specific and, therefore, more difficult to perform. There is mercy in leaving questions alone and specifics unspecified. 7
In Chapter 2 of the Qur’an, when the Children of Israel were told to slaughter a cow, they began to ask useless questions about what type of cow. All the questions were answered to the point that it became very difficult for them to find such a cow. If they had not asked, any cow would have been acceptable.
Useless, petty questions are just a stalling tactic; ask any mother or teacher. But asking honest, sincere questions to clarify matters of faith is, in fact, encouraged.
Every prophet faced people wanting to kill him and his followers. The Prophet Muhammad was no different in facing enemies. However, the Muslims were not only establishing a faith, they were establishing a nation. And because of this, the Muslims, after years of persecution in Mecca, were permitted to defend their lives, their faith, and their nation from attack. Just like any other person or nation has the right to do.
However, even in war, Islam demands that morals be upheld. Muslims are forbidden form killing children, women, the old, the infirm or any one who is not fighting against them. Even combatants have rights. (“I”SIS must have skipped this class) Rules of engagement here: http://www.islam101.com/rights…
There is a certain methodology to interpreting the Quran that God speaks about in the Quran itself (that Islamophobes and Extremists dismiss). The Quran, in several places, warns its reader about distorting its meaning, concealing parts of it, or using it for ones own personal/worldly/political gains. In these verses, God is warning Islamophobes and Extremist alike. Because, as we well know, distorting religious texts has disastrous effects.
Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment. 2:174
How to Understand the Quran
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Quranic Delusions of Terrorists
Egypt’s grand mufti on ugly distortions of Islam masking a hunger for power and bloodshed. By Sjawki Allam
Terrorist groups who flagrantly use religion as a cloak to cover up acts of violent extremism cannot hide their serious ideological flaws. These reveal the warped logic and ill-informed and unauthentic sourcing from religious texts as they try to justify what in reality is an insatiable desire for power, control and bloodshed.
The first ideological flaw is related to the terror groups’ abominable crimes against the Quran and hadith, or reports of prophetic statements, when they take the Quranic verses and the Prophet’s words out of context and imbue them with savage meanings. The terrorists are totally ignorant and incapable of comprehending the Quran and hadith or the objectives of Islamic law and its principles.
As a result, the words of God in the Quran or of the Prophet—which should fill hearts of believers with peace and mercy and reverence for religion—are replaced with ugly distortions that fill hearts with repulsion and fear. The radicals willfully misquote or misuse Quranic verses, and then hold tight to their deviant interpretations.
These groups have the audacity to dismiss any Quranic verses that don’t fit their claims. They declare unilateral war against both Muslims and non-Muslims who don’t share their barbarous mentality. They completely disregard the Quranic conception of human brotherhood and peaceful relations between Muslims and non-Muslims.
For example, in the Quran, God says, “O Mankind. We created you from a single pair of a male and a female and made you into nations and tribes that you may know each other. Verily the most honored of you in the sight of Allah is the most righteous of you. And God has full knowledge and is well acquainted with all things” (49:13).
The Quran urges the embrace of people from different religious affiliations, cultural backgrounds and racial origins. Yet the radical groups insist that anyone who rejects their extremist ideology is a legitimate target who may be killed. This lunacy stands in total contrast to the clear Quranic message in which God says, “If anyone kills a person, it is as if he kills all mankind while if anyone saves a life it is as if he saves the lives of all mankind” (5:32).
Second, the radicals narrow the concept of jihad and restrict it to combat and slaughter while claiming that such distortions represent the jihad legislated by God. The truth is that jihad, in essence, is the human endeavor of striving to improve the individual and the society and to bring life closer to the divine model. The extremists have made physical jihad an end in itself, when in fact it is one means of seeking individual spiritual understanding of God’s path for us, or guidance.
Whenever jihad deviates from this goal it backfires, becoming a means of outright harm that repels people from God’s religion. The extremists cannot declare “jihad” on behalf of 1.5 billion Muslims. Simply put, the declaration of armed struggle is the prerogative of the ruler of the state or his deputy. These terrorist groups, as nonstate actors, are not allowed to declare it.
Third, it is delusional for these terrorists to think that those who were killed in the line of “duty” are considered martyrs and will be rewarded with paradise. The terrorists who are killed aren’t considered martyrs according to Islamic law, even if they considered their act to be a form of jihad, had sincere intentions and were acting out of ignorance. Good intentions don’t justify illegal acts—and it is totally prohibited by Islam to kill innocent people. Thus terrorist acts like 9/11 in the U.S., 7/7 in London or any other similar horrendous attacks are sheer murder and have nothing to do with jihad.
In sum, the noble form of physical jihad—which is waged by legitimate state authorities to fend off aggression and establish justice—has nothing to do with the supposed jihad of these terrorists, who practice nothing more than the ruthless mass murder of innocents. Jihad is a war fought with honor and guided with moral codes of conduct.
Since terrorist groups have the audacity to interpret from the Quran selectively to suit their own agendas, their deviant ideology must be debunked by intellectual responses. The fight will be stronger with the help of the international media and academia in publishing and broadcasting the voices of authentic Muslim scholars who can counter the extremists’ false claims and their warped interpretation of the Quran.
Dr. Allam is the grand mufti of Egypt.
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