There was a series of conversations on the ‘Why Evolution is True‘ site, on the post about ‘Gary Wills whitewashes the Qur’an‘. The thread I’m referring to is:
“The gist of the Quran is that God will torture for eternity those who reject him or his prophet, or oppose his plans. The same idea appears in the story of Moses. Both, the threat of eternal punishment and the story of Moses are repeated endlessly. I don’t know what’s wrong with people that don’t find the idea of eternal punishment repellent.”
John Lynn Harvey said:
“I believe the Sunni’s are the strictest on the damnation of all non-Muslims. Shia Islam and Sufi Islam are much looser on this.
Roughly one-third of the Koran is concerned with the Last Judgement, which is a much higher percentage than the New or Old Testament.”
MWM (That’s me) said:
“If there were a God who promises those that do good, eternal good and those that do bad, eternal bad that’s His perogative. He’s God. He sets His rules. He’s sent prophets time and again to warn us of a Judgement Day and to guide us to His revealed way. “… And We never punish until We have sent a Messenger (to give warning).” (Qur’an 17:15). Why would He do that unless He cared?
Moreover he’s given us our minds and our will to make up our own minds, which is a bonus; they are aids to help us to that end. “[He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving” (Qur’an 67:2). The danger is we anthropormorphise God, which results in us thinking He’s a tyrant. But tyrants are men acting/pretending /thinking they’re like God. They’re not. “And none is comparable to Him.” (Qur’an 112:4) Only God has the right to act the way He does; that’s the definition of being God. And yet His guidance is good for us. “And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy.” (Qur’an, 6/155) and “The Qur’an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong)…” (Qur’an, 2/185).
Grace this year’s Season’s greetings with a present called Truth:
Al Muwahideen Al Islam
This post covers a few issues to do with the whole Christmas topic. First, as Muslims, is it OK to partake with the festivities to some capacity?
First off, as humans, we can do whatever we like. We all know this. But there are somethings that are good and are to be encouraged, and others that are bad and to be discouraged. However, as Muslims – that is, to be (good) Muslims – surely, there are certain parameters that govern these moral notions? We are, for instance, judged by Allah (Most High) according to our right conduct and wrong conduct and things inbetween.
So, coming right to it: Can we, as Muslims, partake with the Christmas festivities?
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An Excellent article by Justin Parrott:
In the name of Allah, the Gracious, the Merciful
Knowledge of God’s existence is often taken for granted by believers. The authentic religious experience—affirmed again and again in a Muslim’s daily life—makes faith in God feel so natural as to be assumed. But belief in God and the quest for existential truth is not an easy prospect for many people, especially in a social environment in which faith is derided as superstition, wishful thinking, or even as a dangerous fantasy.
In the Islamic tradition, the case for God’s existence is solid in terms of its rational foundations as well as the purpose, meaning, comfort, and guidance that it gives to our lives. The Quran inspires conviction by appealing to the aspects of the inner life of human beings, namely, to the heart and the mind. Intuition and experience work in tandem with logic and reason to arrive at a state of certainty in faith.
The SHORT ANSWER:
Sometimes, bad things happen to you. And in your opinion, they aren’t good. AT ALL. But your opinion is mortal, limited, finite. And ALLAH Knows Best (for He is immortal, unlimited, infinite).
To ‘St Paul’ something is now ‘a thing’ it seems. Continue reading
What is the challenge of the Qur’an?
Well, traditionally – that is to say – qur’anically, the challenge was literary or perhaps one of orality, because the culture the Qur’an came into was a time where the poets were esteemed and would hold sparring verbal competitions like modern day spoken word slams and rap battles; spontaneity and immediacy was the order of the day.
However, putting the spontaneity aside to make things easier for the challengers, the Qur’an itself says, a number of times with slight differences of emphases each time, the following:
Ten Surah Challenge: ‘Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.”‘ (Qur’an 11:13)
One of the main arguments against the Qur’anic historicity has ‘traditionally’ (orientalism-ally speaking) meant that for a long while the earliest extant copy of the Qur’an was Uthmanic. And this was wrapped up (negatively) in the supposed ‘politics’ of the Uthmanic time period or thereafter. The claims, therefore, were that the Qur’an we currently possessed did not correspond to the one from the time of the Prophet (peace be upon him). However, the Qur’anic manuscript found in Birmingham has revised that old fossil of a critique.