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Thread: What Is ISLAM?

  1. #241

    Default Re: What Is ISLAM?

    Quote Originally Posted by PointOfViewGun View Post
    The OT is to Christianity as the Hadith is to Islam. The difference is that while the NT explicitly validates the OT, the Quran explicitly invalidates the Hadith.
    If you were attempting to make comparisons to Islam (not "my Islam"), the OT would be more like a tarikh, and in a red letter bible the red letters (what Jesus said) would be more comparable to the hadith. The other parts of the gospels might be more equivalent to the sira, while much of the rest of the NT could be considered like a tafsir.

    What does Jesus say about rape in the NT though?
    Nothing directly. I don't think the word "rape" appears in the New Testament.

  2. #242

    Default Re: What Is ISLAM?

    Quote Originally Posted by Sir Adrian View Post
    3. Cherry-picking from the Old Testament doesn't work, because the OT is not the ultimate authority or much of an authority by itself given that it is a weird mix of God's will, secular jewish tradition and the history of Israel. Many of the chatpers people love to quote from, such as Leviticus, weren't even addressed to regular jews. Not to mention that you have to jump through mental gymnastics like sola scriptura to make the argument from OT work. The golden rule of the OT is: does it contradict anything Jesus said? Yes? Not applicable to Christians.
    Quote Originally Posted by Infidel144 View Post
    Nothing directly. I don't think the word "rape" appears in the New Testament.
    So, per Sir Adrian's logic, chapters about rape in the OT are applicable to Christians?
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  3. #243

    Default Re: What Is ISLAM?

    Quote Originally Posted by PointOfViewGun View Post
    So, per Sir Adrian's logic, chapters about rape in the OT are applicable to Christians?
    I don't presume to know what Sir Adrian's "logic" is. Were I to become interested, I would have to query him a bit to find out.
    If you are interested in what Sir Adrian thinks, you should ask Sir Adrian, who is doubtless more informed than you on his own "logic", and on Biblical issues.

  4. #244

    Default Re: What Is ISLAM?

    Quote Originally Posted by Infidel144 View Post
    I don't presume to know what Sir Adrian's "logic" is. Were I to become interested, I would have to query him a bit to find out.
    If you are interested in what Sir Adrian thinks, you should ask Sir Adrian, who is doubtless more informed than you on his own "logic", and on Biblical issues.
    I quoted his logic in the same post. I asked him and I asked you. Quite sufficient to give us your opinion on it but you do you.
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  5. #245
    basics's Avatar Vicarius Provinciae
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    Default Re: What Is ISLAM?

    The point is gentlemen that the Old Covenant points to Jesus whereas Islam does not, itself being born many hundreds of years after the death and resurrection of Christ. That Jew and Gentile were by their belief on Him were increasing so were many false Christ's especially from the Jews that it was no surprise that Mohammed created Islam. The only problem was that he used the sword whereas Christianity grew by the Word and still does. Islam as we all know still uses the sword.

  6. #246

    Default Re: What Is ISLAM?

    On the authority, validity and obligatory nature of the sunna.

    “Say, If ye love GOD, follow me: then GOD shall love you, and forgive you your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle; but if ye go back, verily GOD loveth not the unbelievers."
    Ahl Al-Imran 3.31-2
    Commentary in spoilers:
    Spoiler Alert, click show to read: 
    Ibn Kathir:
    Allah's Love is Attained by Following the Messenger
    This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad. Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions.

    Tanwr al-Miqbs min Tafsr Ibn ‘Abbs
    Consequently, Allah revealed about their comments: (Say: Obey Allah) regarding what He has obligated (and the Messenger) in his practices. (But if they turn away) from obeying them, (Lo! Allah loveth not the disbelievers) the Jews and the hypocrites.

    The Study Quran:
    See also 4:80: Whosoever obeys the Messenger obeys God; and 4:59: Obey God and obey the Messenger and those in authority among you. Such passages describe obedience to the Prophet as second only to obedience to God and set in place the normative character of the Prophet’s teachings and actions (as do other passages such as 3:132; 5:92; 8:2, 20, 46; 24:54; 33:33; 47:33; 49:14; 64:12). Conformity with the sayings and doings of the Prophet is an essential aspect of Islamic Law and gave rise to the genre of aḥādīth that records the Sunnah, or Wont of the Prophet (see the essay “The Quran as Source of Islamic Law”). For the Sufis the Prophet is a living presence through whom
    God acts to provide the spiritual traveler the strength to move along the path toward God. In the eyes of all Muslims, those who claim to love God and His Prophet but fail to follow them fall short in their faith. Indeed, you have in the Messenger of God a beautiful example (33:21).


    "Now hath GOD been gracious unto the believers when he raised up among them an apostle of their own nation, who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom* whereas they were before in manifest error."
    Ahl Al-Imran 3.164
    *"i.e., The Sonna.", sunna

    Spoiler Alert, click show to read: 
    Jalal - Al-Jalalayn
    Truly God was gracious to the believers when He sent to them a messenger from among their own, that is to say, an Arab like them, not an angel or a non-Arab, so that they can understand what he says and feel honoured thereby, to recite to them His verses, the Qur’ān, and to purify them, to cleanse them of sins, and to teach them the Book, the Qur’ān, wisdom, the Sunna, though (in, is softened [in place of inna], that is, innahum, ‘though they…’) before, that is, before he was sent, they were in clear error.

    Ibn Kathir:
    Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,
    (reciting unto them His verses) 3:164, the Qur'an,
    (and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.
    (and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,
    (while before that they had been), before sending this Prophet, Muhammad,
    (in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.


    O true believers, obey GOD, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto GOD and the apostle, if ye believe in GOD, and the last day: this is better, and a fairer method of determination.
    an-Nisa' 4.59

    Spoiler Alert, click show to read: 
    Tanwr al-Miqbs min Tafsr Ibn ‘Abbs
    (O ye who believe!) 'Uthman Ibn Talhah and his fellow believers. (Obey Allah) in that which He has commanded you, (and obey the messenger) in that which he commands you (and those of you who are in authority) the leaders of military expeditions; it also said that this means: the men of sacred knowledge; (and if ye have a dispute concerning any matter, refer it to Allah) to the Book of Allah (and the messenger) and to the practice of the Messenger (if you are (in truth) believers in Allah and the Last Day) resurrection after death. (That) referring the matter to the Book of Allah and the practice of His Messenger (is better and more seemly in the end).

    Jalal - Al-Jalalayn
    O you who believe, obey God, and obey the Messenger and those in authority among you, that is, rulers, when they command you to obey God and His Messenger. If you should quarrel, disagree, about anything, refer it to God, that is, to His Book, and the Messenger, while he lives, and thereafter [refer] to his Sunna: in other words examine these [disputes] with reference to these two [sources], if you believe in God and the Last Day; that, reference to the two [sources], is better, for you than quarrelling or [adhering to] personal opinions, and more excellent in interpretation, in the end.

    Ibn Kathir:
    The Necessity of Referring to the Qur'an and Sunnah for Judgment
    Allah said,
    ((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger.'' This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,
    (And in whatsoever you differ, the decision thereof is with Allah). Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood This is why Allah said,
    (if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,
    (if you believe in Allah and in the Last Day. ) indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allah or the Last Day. Allah said,
    (That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,
    (and more suitable for final determination.) meaning, "Has a better end and destination,'' as As-Suddi and several others have stated while Mujahid said, "Carries a better reward.''

    Ma'ariful Quran:
    The Proof of Ijtihad and Qiyas
    Finally, let us now refer to the statement: in verse 59 (Then, if you quarrel about something, revert it back to Allah and the Messenger.)
    This 'reverting back to Allah and the Messenger' takes two forms:
    1. Revert to ahkam, the code of commands as mandated in the Book of Allah and the Sunnah of the Messenger of Allah.
    2. If the textually-mandated ahkam do not exist, the act of reverting back will be accomplished by analogical deduction (Qiyas) as based on their precedents.
    The words of the expression: (revert it back) are general, thus being inclusive of both forms.

    Qurtubi:
    They referred it to God and the Messenger, i.e. they referred that ruling back to the Book of God or to His Messenger by asking during his life, or by looking into his Sunnah after his death, may God’s prayers and peace be upon him; This is the saying of Mujahid, Al-Amash and Qatadah, and it is correct. Whoever does not see this, his faith will be disturbed.

    The Study Quran:
    If individual Muslims or a group of Muslims disagree with an authority, they are to refer the matter to God by consulting the Quran or to the Messenger by bringing the matter to him personally (as Khālid and ʿAmmār did in the above report) or by consulting his Sunnah (Q, Ṭ, Z). This is among a number of verses that establish the importance of obeying the Prophet or following his example even in matters not addressed by the Quran (cf. 3:31; 4:83; 24:63; 33:21). Some might argue that the command to refer disagreements to God and the Messenger limits Muslims to consulting only these two sources, the Quran and the Sunnah, rather than the interpretations of scholars or religious authorities, but this view is not consistent with v. 83, which recommends Muslims refer such matters to the Messenger and to those in authority among them (Q).

    Shiites interpret those in authority among you as a reference to the Shiite Imams and proof of their spiritual infallibility (ʿiṣmah), for they claim that God would only demand obedience to one preserved from religious error (Ṭs). Shiite commentators also extend the command to refer differences to God and the Messenger to apply to the Imams as well, because for Shiites the Imams “stand in the place of the Messenger after his death” (Ṭs).
    In the Sufi tradition, those in authority among you can also refer to Sufi shaykhs, or guides (Aj, Qu, Su), as well as to the “gnostics,” that is, those who have sought out and acquired spiritual knowledge of God (Aj).


    “Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we have not sent thee to be a keeper over them.”
    an-Nisa’ 4.80

    Spoiler Alert, click show to read: 
    Tanwr al-Miqbs min Tafsr Ibn ‘Abbs:
    When the verse (We sent no messenger save that he should be obeyed by Allah's leave) was revealed, 'Abdullah Ibn Ubayy said: " Muhammad commands us to obey him instead of obeying Allah ", so Allah revealed the following: (Whoso obeyeth the messenger) in that which he commands (obeys Allah) because the Messenger never commands anything unless Allah has commanded it, (and whoso turneth away) from obeying the messenger: (We have not sent thee as a warder) a custodian (over them).

    Ma'ariful Quran:
    The opening statement in the verse presents a very important principle bearing on the authority of the blessed Rasul of Allah. Here, the obedience to the Prophet has been equated with obedience to Allah. From this it follows that whoever disobeys the Prophet, invariably disobeys the command of Allah. Since, obedience to Allah is obligatory, even rationally - so, obedience to the Prophet also turns out to be equally obligatory.


    "Ye have in the apostle of GOD an excellent example, unto him who hopeth in GOD, and the last day, and
    remembereth GOD frequently.."
    Al-Ahzab 33.21

    Spoiler Alert, click show to read: 
    Ibn Kathir:
    The Command to follow the Messenger
    This Ayah is an important principle, to follow the Messenger of Allah in all his words, and deeds, etc. Hence Allah commanded the people to take the Prophet as an example on the day of Al-Ahzab, with regard to patience, guarding, striving and waiting for Allah to provide the way out; may the peace and blessings of Allah be upon him forever, until the Day of Judgement.

    Study Quran:
    This is among a number of verses that establish the importance of obeying the Prophet and following his example, even in matters not addressed directly by the Quran (see also 3:31; 4:59, 83; 24:63; 33:21). In the immediate context, the beautiful example that is found in the Prophet refers to being steadfast in combat and holding one’s ground JJ), but this verse is also among the most important regarding the position of the Prophet in Islam in general. Although his function as God's messenger is unique and inimitable, the Prophet's words and actions are considered to provide the archetype of a life lived in full submission to God. Regarding the Prophet's example, ʿAlī ibn Abī Ṭālib is reported to have said, “He was the most generous of people, the most truthful of the people in speech, the gentlest of them in temperament, and the noblest of them in social affability. If someone saw him unexpectedly, he was awestruck by him, and if someone associated with him knowingly, he loved him... . I have never seen the like of him, either before him or after him.” The example provided by the Prophet is for those who look forward to reward from God (Q, Ṭs) or to the meeting with God (Q), thus for those who believe in the Resurrection (Q). In this context, and remember God much can be seen as a reference to the heart of the prophetic example, since to live in accord with the prophetic model is to live in constant remembrance of God. For more on the nature of the Prophet, see commentary on 68:4, which addresses the Prophet saying, Truly thou art of an exalted character.


    Reliance of the Traveller:
    (Note that it is obligatory believe in both sahih and hasan hadith. If the hadith is mutawattir (mass transmitted) denial is kufr, while if ahad the denier is fasiq (corrupt))
    Spoiler Alert, click show to read: 
    b6.1 (Salih Mu'adhdhin: ) Muslims of the Sunna and Community are in agreement that we have arrived at all the rulings of Sacred Law through evidence that is either of unquestionably established transmission (qat'i al-wurud) or probabilistically established transmission (zanni al-wurud). The suras of the Koran, all of its verses, and those hadiths which have reached us by so many channels of transmission that belief in them is obligatory (mutawatir,def:o22.1(d(II)))are all of unquestionably established
    transmission, since they have reached us by numerous means, by generation from generation, whole groups, from whole groups such that it is impossible that the various channels could all have conspired to fabricate them.

    O22.1
    (II) The types of sunna (A: i.e. hadith) include:
    (1) hadiths (mutawatir) related by whole groups of individuals from whole groups, in multiple contiguous channels of transmission leading back to the Prophet himself (Allah bless him and give him peace), such that the sheer number of separate channels at each stage of transmission is too many for it to be possible for all to have conspired to fabricate the hadith (A: which is thereby obligatory to believe in, and denial of which is unbelief (kufr));
    (2) hadiths (ahad) related by fewer than the above-mentioned group at one or more stages of the transmission, though traced though contiguous successive narrators back to the Prophet (Allah bless him and give him peace). (n: If a hadith is transmitted through just one individual at any point in the history of its transmission, the hadith is termed singular (gharib). If it is transmitted through just two people at any stage of its transmission, it is termed rare ('aziz). If its channels of transmission, come through only three people at any point of its history, it is termed wellknown (mashhur). These designations do not
    directly influence the authenticity rating of the hadith, since a singular hadith, for example, might be rigorously authenticated (sahih), well authenticated (hasan) (N: hadiths of both types being obligatory for a Muslim to believe in, though someone who denies them is merely considered corrupt (fasiq), not an unbeliever (kafir)), or not well authenticated (da'if), depending on the reliability ratings of the narrators and other factors weighed and judged by hadith specialists);


    The Risala:
    (Note that the sunna of the Prophet clearly explains the quran, and it is an obligation laid down by God to accept both)
    Spoiler Alert, click show to read: 

    al-Bayan IV
    22. Shafi'i said: [Al-Bayan] includes all that the Apostle has
    provided in the sunna concerning which there is no [legislation
    in the] Book. There is in this book,—concerning God’s
    favoring mankind [with the ability] to understand the Book
    and Wisdom—a proof that Wisdom is the sunna of the Apostle
    of God.
    Included in what I have stated concerning God’s command
    to His creatures ordering obedience to the Aoostle and specifying
    the place it has in religion, is a proof of the precise
    definition of the duties stated in the Qur’an, which consists
    of the following categories:
    The first category is what the Book has laid down with such
    clarity that nothing further—in addition to revelation (tamil) —
    was needed.
    The second category consists in what is clearly stated in
    the obligation imposed [by God] ordering obedience to the
    Prophet. The Apostle in his turn precisely stated on the
    authority of God what the duties are, upon whom they are
    binding, and in what circumstances, some of them are required
    or not required, and when they are binding.
    The third category consists in what [God] has specified only
    in the sunna of His Prophet, in the absence of a textual [legislation
    in the] Book.
    23. Shafi'i said: Everything [in the sunna of the Prophet]
    is a clear explanation for the [divine communication in the]
    Book of God.
    So he who accepts the duties to God [laid down] in His
    Book should accept the sunna of the Apostle by God's command
    ordering His creatutes to obey the Apostle and to
    have recourse to his decision. For he who accepts [a duty] on
    the authority of the Apostle accepts it from God, since God
    has imposed the obligation to obey [the Prophet}.
    The acceptance of [all the duties] laid down in both the
    Book of God and the sunna of the Apostle means the acceptance
    of each one as imposed by God, despite the differing
    reasons for the acceptance of what He permitted or prohibited,
    commanded, or punished in various ways as He pleased, glorified
    be His praise. For He said “ He will not be questioned
    about what He does, but they will be questioned ” [Q. XXI, 23].

    182. Shafi'i said: I have replied as follows:
    The sunna which the Apostle has laid down on matters for
    which a text is to be found in the Book of God is always in
    full agreement with that text and clarifying on God’s behalf
    a general text; the [Apostle's] specification is more explicit
    than the text. But as for the sunna which he laid down on
    matters for which a text is not found in the Book of God, the
    obligation to accept them rests upon us by virtue of the duty
    imposed by God to obey the [Prophet's] orders.


    A Commentary on Zad al-Mustaqni
    (Note that giving special importance to the sunna and ahadith is a duty)
    Spoiler Alert, click show to read: 
    Salutations were sent on him whilst alive and after death due to his immense
    favour upon the Ummah. Allah has brought this Ummah from darkness to
    light through the Prophet and guided us to the straight path as a result. It is
    integral that the Muslims follow his Sunnah and love him more than they love
    themselves, their parents, their children and the rest of mankind. Allah says:
    {Indeed in the Messenger of Allah you have a good example to follow for
    him who hopes in Allah and the Last Day and remembers Allah much.}

    {So those who believe in him, honour him, help him, and follow the light
    which has been sent down with him, it is they who will be successful.}32 It is
    their duty to send salutations upon the Prophet whenever his name is mentioned.
    Peace and blessings be upon him. It is also their duty to give special
    importance to his Sunnah and his ahadith. They should study and practice
    [these two sciences].


    The Mukhtasar:
    Spoiler Alert, click show to read: 
    The term fiqh literally means ‘understanding', ‘comprehension’ and ‘knowledge', and technically refers to ‘knowledge of derivative shari‘ah rulings along with the evidences for them with details both of the rulings and their evidences', composed and codified from four recognised sources:
    1. Glorious Qur'ān,
    2. Noble Sunnah,
    3. Consensus (ijmā‘),
    4. Analogy (qiyās).
    Where explicit evidence is not found in the Noble Qur'ān, it is sought in the Sunnah of the Messenger Muhammad, and if not there then the agreement of Muslims in general, and particularly the knowledgeable, known as ijmā‘. If these three options do not bring a result, then the final recourse, known as qiyās, is the return to the Qur'ān or Sunnah for a similar example that can be applied to the new issue.
    Last edited by Infidel144; September 16, 2021 at 06:03 AM.

  7. #247

    Default Re: What Is ISLAM?

    Quran 6:114
    [Say], "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book [i.e., the Qur’ān] explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.
    Quran 45:6
    These are the verses of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they believe?
    Quran 7:185
    Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? So in what statement [i.e., message] hereafter will they believe?
    Quran 39:23
    Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance [i.e., mention] of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah sends astray - for him there is no guide.
    Quran 29:50
    But they say, "Why are not signs sent down to him from his Lord?" Say, "The signs are only with Allah, and I am only a clear warner."
    Quran 7:188
    Tell them [O Muhammad]: 'I have no power to benefit or harm myself except as Allah may please. And had I knowledge of the unseen, I should have amassed all kinds of good, and no evil would have ever touched me. I am merely a warner and the herald of glad tidings to those who have faith.'
    Quran is clear throughout its chapters that Quran, being the message, is the one to guide Muslims in Islam. Quran telling people to obey Allah's messenger is clearly not a blanket statement that covers all people, times and situations. Even if in some bizarre logic it was, Hadith does not provide a singular consistent account of what the prophet said or did. Its full of contradictions regardless if they come from trusted sources or not.
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  8. #248

    Default Re: What Is ISLAM?

    Woe unto every sinful liar!
    He hears the signs of God recited unto him, then persists arrogantly as if he did not hear it. So give him glad tidings of a painful punishment.
    al-Jathiyah 45.7-8
    Ibn Kathir:
    (Woe to every sinful liar.) who lies in his speech, often swears, who is worthless, commits and utters sinful acts and statements, and disbelieves in Allah's Ayat,
    Who hears the Ayat of Allah Tutla (recited) to him,) meaning, being recited to him,
    (yet persists) in his disbelief, denial, pride and rebellion,
    (as if he heard them not. ) as if he did not hear them being recited to him,
    (So announce to him a painful torment!) convey the news to him that on the Day of Resurrection, he will have a painful, severe torment from Allah.

    (again, commentary, except Sale's, in spoilers)
    Shall I seek after any other judge besides GOD to judge between us? It is he who hath sent down unto you the book of the Koran distinguishing between good and evil; and they to whom we gave the scripture know that it is sent down from thy LORD, with truth. Be not therefore one of those who doubt thereof.
    Al-An'am 6.114
    Spoiler Alert, click show to read: 
    The Study Quran:
    Here, as elsewhere, the Quran connects proper judgment among
    human beings directly to the sending down of the Book (see also 2:213; 3:23; 4:105; 5:43–49). Most such connections between judgment and the Book, however, occur in Madinan verses, where the context concerns the central need to rely upon the Quran as well as the scriptures of the People of the Book as the basis for judgment among human beings in worldly affairs. The present verse occurs in a Makkan context, however, and relates to the ongoing discussion in this sūrah of the Makkans’ lack of acceptance of the Prophet and the message he brought and their request for a “sign” or miracle by which they might be certain of the truth of his prophethood. Shall I seek a judge apart from God, when it is He Who has sent down unto you the Book can thus mean, “Should I seek a miraculous sign apart from God’s having sent down this Quran?” since the Quran itself, with its powerful and inimitable language and message (cf. 2:24; 10:38), is considered by Muslims to be the primary “evidentiary miracle” (muʿjizah) proving the truth of Muhammad’s prophethood (Bḍ, Z). The verse may also be meant to question why the Prophet or his people should need some other way to judge right from wrong, truth from falsehood, when God has sent down . . . the Book, in which the distinction between these matters is expounded, that is, explained in detail (Bḍ, R). For the description of the Book as expounded, see 6:55c.
    (6:55 in spoiler)
    Spoiler Alert, click show to read: 
    The Study Quran:
    That God “expounds the signs” is mentioned four times in the presentsūrah and several times elsewhere; see 6:97–98, 126; 7:32, 52, 174; 9:11; 10:5, 24; 11:1; 13:2; 30:28; also 41:3, where it is the basis for the title of Sūrah 41, “Expounded.” In the present context, it refers to the variety of arguments and indications for the Oneness of God and the truth of Muhammad’s prophethood given throughout this sūrah in response to the disbelief, rejection, and false arguments of the Makkan idolaters (R, Ṭ).

    Those unto whom We have given the Book refers to the People of the Book, Jews and Christians in particular, whose scriptures are considered to support the truth of Muhammad’s prophethood, either because they are believed to describe or name him specifically (cf. 7:157; 61:6) or because the Quranic message is in accord with the essential elements of the Jewish and Christian scriptures (Bḍ, Z).
    See also 10:94: So if thou art in doubt concerning that which We have sent down unto thee, ask those who recite the Book before thee. The truth has certainly come unto thee from thy Lord. So be thou not among the doubters. The warning so be not among the doubters (in the present verse as well as in 10:94) may be addressed to the Prophet (cf. 2:147; 3:60; 11:17), since the imperative is in the second-person singular (lā takunanna), but it may also be addressed to the Prophet’s community as a whole or in fact to all people (Bḍ, R).

    Ma'ariful Quran:
    Mentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam. Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.

    The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.

    The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.

    It was regarding this that it was said in the first verse (114): أَفَغَيْرَ* اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.

    After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ*ي (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: 'when this has been said to the Holy Prophet who would have the audacity to entertain any doubt?'


    Or do they not contemplate the kingdom of heaven and earth, and the things which GOD hath created; and consider that peradventure it may be that their end draweth nigh? And in what new declaration will they believe, after this?*
    Al-A'raf 7.185
    *"i.e., After they have rejected the Koran. For what more evident revelation can they hereafter expect?"**
    **Al Beidawi.
    Spoiler Alert, click show to read: 
    Tanwr al-Miqbs min Tafsr Ibn ‘Abbs:
    (Have they not considered) i.e. the people of Mecca (the dominion of the heavens) the sun, moon, stars and clouds (and the earth) and the dominion of the earth: the trees, mountains, oceans and beasts, (and what things Allah hath created) and all the things that Allah created, (and that it may be) 'may be' ['asa] when used in relation to Allah denotes a requisite (that their own term draweth nigh) their destruction draws near? (In what fact after this) in what Scripture after Allah's Scripture (will they believe) if they do not believe in this Scripture?

    Jalal - Al-Jalalayn:
    And have they not reflected upon the dominion, the kingdom (malakūt is mulk) of the heaven and of the earth, and, upon, what things God has created (min shay’in is an explication of the preceding mā, ‘what’), so that they are able to infer the power of their Creator and His Oneness, and, upon, that, [upon] the fact that, it may be that their term is already near, so that they might hasten to believe, lest they die as disbelievers and move towards the Fire? In what fact then after this, that is, the Qur’ān, will they believe?

    Ibn Kathir:
    (In what message after this will they then believe) Allah says, what more warnings, and discouragements should compel them to believe, if the warnings and threats that Muhammad brought them from Allah in His Book do not compel them to do so

    Ma'ariful Quran:
    "In what other word, then, shall they believe after it?" That is Allah has provided them with transparent signs, both internal and external, of the right path and of the True Faith. Those who are neglectful of such clear signs, there is nothing in the world to guide them to the right path.

    The Study Quran:
    This is one of several passages where people, and here the Makkans in particular, are asked to consider and reflect upon the wonders of God's creation as proof of His Reality and Power; see also 14:19; 17:99; 21:30; 22:65; 26:7; 27:86; 29:19; 31:20; 88:17–20. Their term refers to their individual deaths, or to the end of the world and their impending judgment before God (Z), or to both. They should consider that this term may already have drawn nigh, for death and judgment are always imminent. The rhetorical question In what discourse after this—that is, the Quran—will they believe? (cf. 45:6; 77:50) is meant to indicate that it should not be difficult for them to believe in the clear message of the Quran, conveyed in their own language by a man already known to them as a man of good, sound, and truthful character. According to commentators, the Divine provenance of the Quran should have been obvious to the Makkans, since its language has a literary quality and clarity that none could imitate or challenge (Ṭs; see 2:23; 10:38; 11:13).



    They say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Signs are in the power of GOD alone; and I am no more than a clear warner.*
    Al Ankabut 29.50
    *original has "public speaker", changed to "clear warner" for clarity
    Spoiler Alert, click show to read: 
    The Study Quran:
    This is one of several verses in which the disbelievers call for a
    miraculous sign as proof of the reality of the revelation (see 2:118; 10:20; 13:7; 17:90–93; 20:133; 6:37c; 54:1–2c). That the signs are with God alone refers to God alone having the keys to the treasuries of the Unseen and dispensing signs as He alone wills, as in 6:50, where the Prophet is enjoined, Say, “I do not say to you that with me are the treasuries of God; nor do I know the Unseen; nor do I say unto you that I am an angel. I follow only that which is revealed unto me.” The Prophet is told to say, “I am only a clear warner” or “I am naught but a warner” in several verses (22:49; 38:70; 46:9; 67:26; also see 27:92), and other verses instruct the Prophet, Thou art but a warner (13:7; 79:45), and Thou art naught but a warner (35:23).

    Tanwr al-Miqbs min Tafsr Ibn ‘Abbs
    (And they say) the Jews, Christians and idolaters say: (Why are not portents) signs (sent down upon him) upon Muhammad (from his Lord) as were sent down to Moses and Jesus? (Say) to them, O Muhammad: (Portents are with Allah only) signs are from Allah only, (and I am but a plain warner) a warning messenger addressing you in a language you understand.

    Ibn Kathir:
    The Idolators' demand for Signs, and the Response
    Allah tells us how the idolators stubbornly demanded signs, meaning that they wanted signs to show them that Muhammad was indeed the Messenger of Allah, just as Salih was given the sign of the she-camel. Allah says:
    (Say) -- `O Muhammad' --
    (The signs are only with Allah) meaning, `the matter rests with Allah, and if He knew that you would be guided, He would respond to your request, because it is very easy for Him to do that. Yet He knows that you are merely being stubborn and putting me to the test, so He will not respond to you.' This is like the Ayah,
    (And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong) (17:59)
    (and I am only a plain warner) means, `I have been sent to you only as a warner to bring a clear warning; all I have to do is convey the Message of Allah to you. '


    GOD hath revealed a most excellent discourse; a book conformable to itself, and containing repeated admonitions. The skins of those who fear their LORD shrink for fear thereat; afterwards their skins grow soft, and their hearts also, at the remembrance of their LORD. This is the direction of GOD: he will direct thereby whom he pleaseth; and whomsoever GOD shall cause to err, he shall have no director.
    Az-Zumar 39.23
    Spoiler Alert, click show to read: 

    Ibn Kathir:
    The Description of the Qur'an
    Here Allah praises His Book, the Noble Qur'an, which was revealed to His noble Messenger. Allah says,
    (Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated.) Mujahid said, "This means that the entire Qur'an's parts resemble each other and are oft-repeated.'' Qatadah said, "One Ayah resembles another and one letter resembles another.'' Ad-Dahhak said, "It is oft-repeated so that people will understand what their Lord tells them.'' `Ikrimah and Al-Hasan said, "There may be an Ayah in one Surah, and another Ayah in another Surah that resembles it.'' Sa`id bin Jubayr narrated from Ibn `Abbas, may Allah be pleased with him: "Oft-repeated means that parts of the Qur'an resemble one another and repeat one another.'' Some of the scholars said that it was narrated from Sufyan bin `Uyaynah that
    (its parts resembling each other (and) oft-repeated.) means that some passages of the Qur'an may sometimes refer to one thing, so they resemble one another, and sometimes they mention a thing and its opposite. Such as when the believers then the disbelievers are mentioned, or when Paradise then Hell are described, and so on, and this is the meaning of oft-repeated. Examples include the Ayat:
    Verily, the most righteous will be in delight; and verily, the most wicked will be in the blazing Fire (Hell).) (82:13-14)
    (Nay! Truly, the Record of the most wicked is (preserved) in Sijjin) until
    (Nay! Verily, the Record of the most righteous is (preserved) in `Illiyyin) (83: 7-18)
    (This is a Reminder. And verily, for those who have Taqwa is a good final return (Paradise)) until;
    (This is so! And for those who transgress, there will be an evil final return (Fire).) (38:49-55). And there are other similar passages. All of this has to do with it being oft-repeated, i.e., when two meanings are referred to. But when a passage is about one thing, with some parts of it resembling others, this is "its parts resembling each other.'' This is not the same as the Mutashabihat mentioned in the Ayah:
    (In it are Ayat that are entirely clear, they are the foundations of the Book; and others not entirely clear) (3:7). that refers to something else altogether.
    The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah.) means, this is the description of the righteous, when they hear the Words of the Compeller, the Protector, the Almighty, the Oft-Forgiving, because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear.
    (The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord; Who perform the Salah and spend out of that We have provided them. It is they who are the believers in it. For them are grades of dignity with their Lord, and forgiveness and a generous provision (i.e., Paradise).) (8:2-4),
    (And those who, when they are reminded of the Ayat of their Lord, fall not on them (as if they were) deaf and blind) (25:73). When they hear the Ayat of Allah, they are not too busy to pay attention to them; they listen to them and understand their meanings. So they act upon them and prostrate when they hear them, out of understanding, not out of ignorance and blind following of others. Third They adhere to the correct etiquette when they listen to them. As the Companions, may Allah be pleased with them, used to do when they listened to the words of Allah recited by the Messenger of Allah. Their skin Would shiver, and their hearts would soften to the remembrance of Allah. They did not shout or do other actions that are not natural; on the contrary, they would sit quietly with the proper attitude of fear, in an unparalleled fashion. they attained the victory of praise from their Lord in this world and the Hereafter. `Abdur-Razzaq said, "Ma`mar told us that Qatadah, may Allah have mercy on him, recited,
    (The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah.) and said, `This is the characteristic of the friends of Allah; Allah has described them in this manner, saying that their skin shivers, their eyes weep and their hearts find rest to the remembrance of Allah. He did not say that they lose their minds and swoon; that is the characteristic of the followers of innovation, and that comes from the Shaytan.''' Allah's saying
    (That is the guidance of Allah. He guides therewith whom He wills means, this is the characteristic of those whom Allah has guided, and anyone who does anything different is one of those whom Allah has sent astray.
    (and whomever Allah sends astray, for him there is no guide.)

    These are the signs of GOD; we rehearse them unto thee with truth. In what revelation therefore will they believe, after they have rejected GOD and his signs?
    al-Jathiyah 45:6
    Spoiler Alert, click show to read: 
    The Study Quran:
    In the context of this sūrah, the signs that God “recites” refers to the
    verses of the revealed Book and to the signs of God in the created order (Aj), both of which are said to come in truth, or “through truth”; see 45:22c. In this sense, this verse can be understood to mean, “In what discourse other than the most beautiful discourse [see 39:23c] and the most evident signs will they believe?” (Aj). Or it can be understood to mean, “How could they believe in any other discourse after hearing this discourse?” According to another canonical reading, do they believe (yuʾminūn) could be read “do you believe” (tuʾminūn; Q, Z). Both readings imply that if people cannot believe in these signs, they will not believe in anything of a religious nature.

    Ibn Kathir:
    (These are the Ayat of Allah) -- in reference to the Qur'an with the proofs and evidences that it contains,
    (which We recite to you with truth.) for they contain the truth from the Truth (i.e., Allah). Therefore, if they do not believe in Allah's Ayat nor abide by them, what speech after Allah and His Ayat will they then believe in


    Say, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should surely enjoy abundance of good, neither should evil befall me. Verily I am no other than a denouncer of threats, and a messenger of good tidings unto people who believe.
    Al-A'raf 7.188
    Spoiler Alert, click show to read: 
    Ma'ariful Quran:
    The Verse 188 clears away a common misbelief of the people regarding the prophets of Allah. They thought that the prophets must possess the knowledge of each and everything in the universe, including the knowledge of the unseen future and unknown past. Similarly, they thought that the prophets must possess the power of bringing benefit or harm to any one out of their own will. The verse made it clear that the all-encompassing knowledge is an exclusive attribute of Allah which cannot be ascribed to any created being. Ascribing these exclusive attributes to anyone other than Allah is the greatest transgression and is tantamount to associating partners with Allah. The very purpose of the revelation of the Holy Qur'an and the advent of the Holy Prophet has been to eliminate all the traces of plurality of god and to establish the purest unity of Allah (Tauhid).
    [...]
    We can say that the Holy Prophet was given the knowledge of a number of unseen things, but in Qur'anic terminology this is not termed as (the knowledge of the unseen). Therefore, on the basis of this we are not allowed to call the Holy Prophet عَالِمُ الغیب (the knower of the unseen), as knower of the unseen is none other than Allah.

    The last sentence of the verse said, إِنْ أَنَا إِلَّا نَذِيرٌ* وَبَشِيرٌ* لِّقَوْمٍ يُؤْمِنُونَ I am but a warner and a harbinger of good for people who believe." That is, he has been assigned the duty of warning the evil doers against the punishment of Allah and give the good tidings of great reward by Allah to those who are righteous.

    The Study Quran:
    That the Prophet has no power over benefit or harm to himself or
    others and that he is as utterly subject to Divine Will as are all other human beings is also found in 10:49 and 72:21–22. Knowledge of the unseen includes knowledge of all realms of reality that transcend the ordinary ken of human beings, including knowledge of the celestial realm, of the inner intentions, thoughts, and spiritual destiny of others, and of the Hour (v. 187) as well all future events. In this verse, the Prophet argues that if he had access to such knowledge, particularly regarding the future (Ṭ), he could have used it to prevent harm or evil to himself and acquired much good, meaning the accumulation of good works (R, Ṭ), although some indicate that, in theory, this could also mean the acquisition of worldly benefits (R, Ṭ, Z). According to one report, some of the Quraysh asked the Prophet if God had informed him about the time of rising and falling prices, that they might benefit from this information in their mercantile activity (R).
    The description of Muhammad and other prophets as simply “warners” and “bearers of glad tidings” is repeated throughout the Quran (see, e.g., 2:119, 213; 4:165; 5:19; 6:48; 11:2; 17:105; 18:56; 25:56; 33:45; 34:28; 48:8).

    Jalal - Al-Jalalayn
    Say: ‘I have no power to bring benefit, to attract it to, myself, or hurt, to repel it, except as God wills. Had I knowledge of the Unseen — that which is hidden from me, I would have acquired much good, and adversity, in the way of impoverishment and otherwise, would not touch me, since I would take precautions against such [adversity] by avoiding what is harmful. I am but a warner, to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’.


    The words of thy LORD are perfect, in truth and justice; there is none who can change his words* he both heareth and knoweth.
    Al-An'am 6.115
    *"Some interpret this of the immutability of GOD’S decree, and the certainty of his threats and promises; others, of his particular promise to preserve the Koran from any such alterations or corruptions as they imagine to have happened to the Pentateuch and the Gospel; and others, of the unalterable duration of the Mohammedan law, which they hold is to last till the end of the world, there being no other prophet, law, or dispensation to be expected after it."
    Last edited by Infidel144; September 16, 2021 at 07:46 PM.

  9. #249
    basics's Avatar Vicarius Provinciae
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    Default Re: What Is ISLAM?

    So, are there any Muslims that go to Hell?

  10. #250

    Default Re: What Is ISLAM?

    Quote Originally Posted by basics View Post
    So, are there any Muslims that go to Hell?
    Yes. Being a Muslim alone doesn't grant you a spot in heaven.
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  11. #251
    basics's Avatar Vicarius Provinciae
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    Default Re: What Is ISLAM?

    Quote Originally Posted by PointOfViewGun View Post
    Yes. Being a Muslim alone doesn't grant you a spot in heaven.
    PointOfViewGun,

    What then does grant you a place in heaven? And, do Muslim women go there as well?

  12. #252

    Default Re: What Is ISLAM?

    Quote Originally Posted by basics View Post
    PointOfViewGun,
    What then does grant you a place in heaven? And, do Muslim women go there as well?
    There is extensive equality of men and women in Quran. Whatever gets a man into heaven is applicable for a woman as well.

    Quran 49:13
    O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous1 of you. Indeed, Allah is Knowing and Aware.
    Quran 5:35
    O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.
    Quran 33:35
    Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward.
    Quran 2:82
    But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally.
    Basically belief in god and righteousness gets you into heaven.
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  13. #253
    basics's Avatar Vicarius Provinciae
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    Default Re: What Is ISLAM?

    PointOfViewGun,

    Quran 49:13, Who is the "we ?" and Quran 33:35 Why does Allah prepare " forgiveness " What is to be forgiven?

  14. #254

    Default Re: What Is ISLAM?

    Quote Originally Posted by basics View Post
    PointOfViewGun,

    Quran 49:13, Who is the "we ?" and Quran 33:35 Why does Allah prepare " forgiveness " What is to be forgiven?
    "We" comes from Arabic language where one uses it for denoting respect. It refers to Allah itself. The forgiveness is for people's sins. It's hard to imagine a person without a single sin. So, if you are generally a good person your sins are forgiven.
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  15. #255

    Default Re: What Is ISLAM?

    But if you're already good/righteous, then what's there to be forgiven of?
    Ignore List (to save time):

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  16. #256

    Default Re: What Is ISLAM?

    Quote Originally Posted by Prodromos View Post
    But if you're already good/righteous, then what's there to be forgiven of?
    Being good and righteous doesn't mean you are free of sin. You might have lied. You might have acted greedy in one instance. You might have eaten pork or consumed too much alcohol. You might have had a relationship wit someone else's wife. Maybe you never prayed or performed your charity duties. There are many sins that you can be guilty of and still be a good person overall.
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  17. #257
    basics's Avatar Vicarius Provinciae
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    Default Re: What Is ISLAM?

    PointOfViewGun,

    " Quran 49:13
    O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous1 of you. Indeed, Allah is Knowing and Aware."

    You haven't answered, " who is we?" Who is the " we " who have created you from male and female? I mean that in Christianity God said, " Let us make man in our image " because God is a Triune God yet as Allah is one where does the " we " come in?

  18. #258

    Default Re: What Is ISLAM?

    Quote Originally Posted by basics View Post
    PointOfViewGun,

    " Quran 49:13
    O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous1 of you. Indeed, Allah is Knowing and Aware."

    You haven't answered, " who is we?" Who is the " we " who have created you from male and female? I mean that in Christianity God said, " Let us make man in our image " because God is a Triune God yet as Allah is one where does the " we " come in?
    I already pointed out that it refers to Allah itself. It's a language thing. When I say that you are a man, instead of saying you is a man, am I saying you are multiple people in one body?
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  19. #259
    conon394's Avatar hoi polloi
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    Default Re: What Is ISLAM?

    because God is a Triune God
    Not in the OT he is not in fact only in the the well worked over NT. What you really are likely citing is a bit of Polytheism that nobody expunged from the OT and serves the NT nicely.

    -----------

    Being good and righteous doesn't mean you are free of sin. You might have lied. You might have acted greedy in one instance. You might have eaten pork or consumed too much alcohol. You might have had a relationship wit someone else's wife. Maybe you never prayed or performed your charity duties. There are many sins that you can be guilty of and still be a good person overall.
    On the lighter side, being the last of my family who is all Polish after 4 generations in the US (yes even did the a Gene test thing to see any of the family was lying and there be some fun dirt to dig up - nope just 99.9 % certain your are from Poland - kinda boring result) You will never convince me eating pork is a sin. I will take that conviction and Kotlet Schabowy with me to the grave.
    Last edited by conon394; September 20, 2021 at 01:09 PM.
    IN PATROCINIVM SVB Dromikaites

    'One day when I fly with my hands - up down the sky, like a bird'

    But if the cause be not good, the king himself hath a heavy reckoning to make, when all those legs and arms and heads, chopped off in battle, shall join together at the latter day and cry all 'We died at such a place; some swearing, some crying for surgeon, some upon their wives left poor behind them, some upon the debts they owe, some upon their children rawly left.

    Hyperides of Athens: We know, replied he, that Antipater is good, but we (the Demos of Athens) have no need of a master at present, even a good one.

  20. #260

    Default Re: What Is ISLAM?

    Quote Originally Posted by PointOfViewGun View Post
    Being good and righteous doesn't mean you are free of sin.
    That's exactly what it means. Sin is breaking the law; righteousness is keeping it. How can you be a keeper of the law if you break it? Imagine a criminal brought before a judge: "I've only committed a handful of murders, so I'm pretty law-abiding overall. Why, sometimes I even go whole years without murdering anyone."

    You might have lied. You might have acted greedy in one instance. You might have eaten pork or consumed too much alcohol. You might have had a relationship wit someone else's wife. Maybe you never prayed or performed your charity duties. There are many sins that you can be guilty of and still be a good person overall.
    If you think someone can be guilty of lying, greed, intemperance, adultery and irreligion and still be a righteous person, then you have a very low standard of righteousness. God has a much higher standard.

    Quote Originally Posted by James 3
    10 For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11 For he who said, You shall not commit adultery, also said, You shall not murder. If you do not commit adultery but do commit murder, you have become a lawbreaker.
    Every religion in the world teaches some form of inherent or works-based righteousness. Christianity alone recognizes the reality - and gravity - of God's holiness and man's sinfulness. God is perfectly just and no lawbreaker will escape his wrath. Since all have sinned and broken the law, no one will ever be justified before God on account of their own righteousness. It's only Christ's perfect righteousness, imputed to us through faith, that enables us to be united to God.

    Quote Originally Posted by Romans 3
    10 As it is written:

    There is no one righteous, not even one;
    11 there is no one who understands;
    there is no one who seeks God.
    12 All have turned away,
    they have together become worthless;
    there is no one who does good,
    not even one.
    13 Their throats are open graves;
    their tongues practice deceit.
    The poison of vipers is on their lips.
    14 Their mouths are full of cursing and bitterness.
    15 Their feet are swift to shed blood;
    16 ruin and misery mark their ways,
    17 and the way of peace they do not know.
    18 There is no fear of God before their eyes.

    19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20 Therefore no one will be declared righteous in Gods sight by the works of the law; rather, through the law we become conscious of our sin.

    21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement, through the shedding of his bloodto be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished 26 he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.
    Quote Originally Posted by Eusebius of Caesarea
    Thus the Lamb of God, that taketh away the sins of the world, became a curse on our behalf. And the Lamb of God was chastised on our behalf, and suffered a penalty He did not owe, but which we owed because of the multitude of our sins; and so He became the cause of the forgiveness of our sins, because He received death for us, and transferred to Himself the scourging, the insults, and the dishonour, which were due to us, and drew down upon Himself the appointed curse, being made a curse for us.
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    Exarch

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