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In the Name of God بسم الله

thegreenleaf

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About thegreenleaf

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  1. 61% of us check our phone within 5 minutes of waking up! I just learnt about the Digital Sabbath Experiment. Would you go one day a week without digital technology? (mobile phone, computer, laptop, television, tablet). Do you think this a good idea? What are your thoughts? https://digitalsabbath.io/
  2. @Logic1234 We are all fallible, brother, and in need of God's mercy. Yet, our Lord is Merciful. His mercy is vaster than our sins. The Prophet صلّی الله عليه وآله وسلم says, الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء Those who are kind to others, God will be kind to them; Be kind to those on earth; and He who is in heaven will be kind to you!
  3. @Logic1234 So do you include yourself in the vast majority of mankind (which according to you are kafir/mushrik and will go to hell) or are you somehow one of the chosen few (who will be saved, while everyone else burns in hell)?
  4. Insecure people often feel threatened by difference; and one way to cope with this insecurity is to attack or ridicule others who hold different beliefs or things they hold sacred. You can see an example of that in Christians who ridicule the Prophet Muhammad or attack the Quran, and also in Muslims who ridicule or attack the Bible. Christians or Muslims who are strong in their faith do not feel threatened; and therefore, do not feel a need to attack other faiths. As Muslims, we are encouraged to appreciate words of wisdom, regardless of where we find them. Prophet Muhammad, peace be upon him, says: الحِكمةُ ضالَّةُ المؤمنِ حيثُ وجدَها فَهوَ أحقُّ بِها Wisdom is the lost property of the believer; wherever he finds it, he has the greatest right to it. Imam Ali says: لا تنظر إلى من قال وانظر إلى ما قال Do not consider who may have said a thing; but consider what is said." Unfortunately, many of us simply do not follow this advice and instead of evaluating the content of what is being said, we attack or criticise the source.
  5. If you look at the books of tafsir, it is clear that this verse primarily refers to the pagan Arabs. They believed in Allah, but they also believed that He (سُبْحَانَهُ وَ تَعَالَى) has partners; i.e. their idols. Again, it refers to the Meccan polytheists/pagans. You are taking verses that refer to pagans, and applying them to Muslims (which is a wrong and dangerous thing to do).
  6. My point is, the Prophet صلی الله عليه وآله وسلم didn't even call the murderer of Imam Ali عليه السلام a disbeliever; even though, he was most certainly a wretched man. We should be careful not to call another person a disbeliever. The Prophet صلی الله عليه وآله وسلم says, ما شهد رجل على رجل بكفر إلا باء بها أحدهما No man calls another a disbeliever, except that one of them is a disbeliever; (i.e. if the person being accused is not a disbeliever in the eyes of God, the accuser will be held guilty of disbelief). So why should one risk one's own faith by condemning and accusing others; when God alone has the right to judge a person's faith? Hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous; Those who give, both in prosperity and adversity, who restrain their anger and pardon people - God loves those who do good. Those who remember God and implore forgiveness for their sins when they do something shameful or wrong themselves - who forgives sins but God? - and who never knowingly persist in doing wrong. The reward for such people is forgiveness from their Lord; and Gardens graced with flowing streams, where they will remain. How excellent is the reward of those who labour! [3:133-136]
  7. Salam. All I am saying, brother, is that we (as Muslims, and ultimately, as humans) must help those in need. If we pray but refuse to be kind to others, our acts of worship are of no avail. I don't think this should be controversial.
  8. ِDid I ever say that it is not? I don't agree that it is kufr. Maybe kufr in the sense of "ingratitude", but not kufr in the sense of disbelief. The Prophet, peace be upon him, said to Imam Ali (AS): يقتلك أشقی هذه الأمة i.e. You will be murdered by the most wretched man of this ummah. So, even the person who murdered Imam Ali عليه السلام belongs to this ummah: a sinner and a wrongdoer, for sure, but still a Muslim, and part of this ummah. If you think that not obeying Allah (سُبْحَانَهُ وَ تَعَالَى) constitutes kufr, then all of us would be kafir, because none of us can claim to obey Allah (سُبْحَانَهُ وَ تَعَالَى), the Prophet or the Imams (عليه السلام) %100 of the time.
  9. @Ashvazdanghe Which part of it do you want me to clarify?
  10. That's so true, Dave. Many of us believe in God and the Last Day; but this belief is not at the centre of our consciousness; otherwise it would be translated into a different set of actions. Our emotions are still attached to this world. But God can bring about a change of heart. The Quran goes so far as to say that people who withhold kindness practically deny the Divine Judgement, even if they pray. Have you considered the person who denies the Judgement? (1) It is he who pushes aside the orphan; (2) and does not urge others to feed the needy; (3) So woe to those who pray; (4) But are heedless of their prayer; (5) Those who are all show, (6) and forbid simple kindness (7) [Quran 107: 1-7]
  11. True, but we are not the judge of that. You could as well quote one of these verses: Say, ‘[God says], My servants who have harmed yourselves by your own excess, do not despair of God’s mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful. [39:53] God does not forgive the worship of others beside Him- though He does forgive whoever He will for lesser sins- for whoever does this has gone far, far astray. [4:116] It is God who decides who to punish and who to forgive. We are not God. God is God.
  12. We can condemn the doers of the wrong actions as well, but only in light of their bad actions. Let me give an example: Let's say, there's a thief called Mr X. We can condemn his wrong action, namely stealing. We can also condemn him for having committed this wrong action; i.e. stealing. But, we can't reduce him to this bad action. He did not steal %100 of the time. He also did many other things besides stealing. Maybe he stayed awake all night to take care of his sick grandmother. Maybe he was very kind and supportive to his wife and children. Maybe,... Different people have different shortcomings. We all sin, but sin differently. We mustn't look at other people's faults while neglecting our own. We must not demonise other people, because of the faults we see in them. There may be many good sides to their character that we are just not aware of; but of which God is aware.
  13. Here are the verses before and after it: How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? and Allah does not guide the wrongdoing people. (86) Their recompense will be that upon them is the curse of Allah and the angels and the people, all together (87) Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. (88) Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful. (89) [Sahih International] As you see, the people described here were believers at first, then they disbelieved; then some of them repent and correct themselves, and Allah forgives them. That's why we shouldn't judge: because someone who is a disbeliever or a wrongdoer now, may repent and become close to Allah; and likewise, someone who is a believer now might stumble on the path and become a disbeliever or a wrongdoer. We can, and should, condemn the wrong actions of the wrongdoers; but we can't be sure of our own destiny, much less any one else's.
  14. That doesn't disprove what I said, brother. Allah knows who is saved and who is damned. We don't know. Allah has the right to judge His servants. We don't have this right.
  15. Which chapter? Which verse? Which translation?
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