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    • Not exactly because God already explained this in Deuteronomy, so Jesus' actual role must be non-related to salvation and instead related to something else (hint; Anointed)  "And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today. Circumcise your hearts, therefore, and do not be stiff-necked any longer. For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. Fear the Lord your God and serve him. Hold fast to him and take your oaths in his name. He is the one you praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes. Your ancestors who went down into Egypt were seventy in all, and now the Lord your God has made you as numerous as the stars in the sky." - Deuteronomy 10:12-22   Everything Jesus, and even Paul, taught (minus the deification of Jesus which is prohibited) is contained in those words above. As the Old Testament says everywhere, God is very forgiving and just wants you to follow him. Nothing else. But Israelites kept disobeying God and giving in to idol worship and sins.
    • Nobody knows what Jesus was quoting but it's definitely not in the Tanakh ("Old Testament") nor does it appear to be in any "apocrypha" either.
    • 3. Aḥmad b. Ḥanbal (d. 855 CE) - al-Jāmiʿ li-ʿulūm imām Aḥmad: al-Rijālأحمد بن حنبل - الجامع لعلوم إمام أحمد: الرجال قال عبد اللَّه: سمعت أبي ذكر عطية العوفي فقال: هو ضعيف الحديث Abdullah said: he heard his father regarding Attiyah Al-Aufi, he siad: Weak in hadith Ahmed Bin Hanbal said he is weak, but why? in the very next line, reason is mentioned. قال أبي: بلغني أن عطية كان يأتي الكلبي فيأخذ عنه التفسير، وكان يكنيه بأبي سعيد، فيقول: قال أبو سعيد،  My father said: I was informed that Atiyah used to come to Al-Kalbi, and he would take the explanation from him. and he gave him kunniyah Abu Saed and he used to say: Abu Saed said... and then same narration from Abdullah comes via his father: وقال عبد اللَّه: حدثني أبي قال: حدثنا أبو أحمد الزبيري قال: سمعت سفيان الثوري قال: سمعتُ الكلبي قال: كناني عطية أبا سعيد. here again Sufyan heard from Al-Kalbi who says the rest of narration. then comes another quote: ال عبد اللَّه: قال أبي: وكان سفيان يعني: الثوري يضعف حديث عطية. taht Sufwan deemed him weak which I already mentioned in above post that he used narration of Al-kalbi the liar himself to deem attiyah weak and accuse him of narrating from Al-kalbi as Abu Saed instead of Abu Saed Al Khudri Again Ahmed Bin Hanbal relied on a reason, that has its basis in words of a liar and forger Al-Kabli. Since there are only two narrations and both are from Al-Kalbi himself. Thus Jarah of Ahmed Bin Hanbal is nullified as well, and so is the jarah of other scholors who deemed attiyah weak since almost everyone acuused attiyah of going to Al-Kalbi and narrating from him with Kunniyah of Abu Saed.  
    • Christians who worship Jesus are, Christians who worship just God aren't. There is a big distinction there.  Christians who understand the Jewish roots of Christianity would never worship Jesus.
    • On this matter we see eye to eye. I would also add that by extension, the idea of the "kingdom of God" in the manner that Jesus conveys in Luke 17:21 is very directly related to the nature of Islam (Submission), the act, which is related to the Heart (Qalb). This kingdom is sought, on a spiritual level, through the pursuit to reach Ihsan (Perfection of Deen, which entails a spiritual realization).   
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