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In the Name of God بسم الله

Nad_M

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  1. Sure, no nation believed in its entirety prior to the punishement except that of Yunus. Now, does that negation apply to those spoken of in the Quran only, or does it include all nations to whom messengers were sent, including the vast majority whose stories are omitted from the Quran? The verse does not explicitly include those omitted stories in the negation. The only certainty is that none among those mentioned in the Quran believed prior to the punishment, while among the omitted stories there is no certainty. Your argument switched from, the Quran pointing only to the hist
  2. The part quoted was relevant to what was said prior Correct, but there is a nuance. Although the Quran does not give any other such examples, it is to be kept in mind that only a fraction of the messengers sent to mankind, and their stories, are mentioned in the Book 40:78. The Israelites are among those living examples whose history the Quran continuously points to Can you point such embellishments
  3. The Quranic style is not that of story telling. One doesn't focus on the storyline but on the message relevant to its direct context. Repetitions in the Quran become full of meaning when one appreciates that basic Quranic style. Some passages are repeated word for word, in the case of prayers or general pillars of faith but in story telling, the repetitions are rarely if ever the same. This is because in the Quran when it comes to reminding of past narratives and anectodes, the objective isnt dry storytelling and genealogies as in most of the Bible where one can easily and quickly lose track o
  4. Salaam I will come to the issue of the prophet Yunus/Jonas after an important introduction. In the semitic pattern of prophethood there is an unalterable law of God. When He sends a messenger in a people, these particular people are left with no option, but to hearken His warnings and calls during an interval of time whose expiry can not be hastened nor delayed except by Allah 15:5,16:61,53:58. Allah states about this period that His messengers show the community, starting from the leaders in mischief greatly responsible for the general moral degradation of their people down to the p
  5. After describing their outstanding moral and spiritual qualities, the Quran nevertheless asks the prophets to keep seeking istighfar/protection (from sins), for themselves and their followers too 47:19 and several prophets are quoted throughout the Quran asking for ghafr 30:24,35,71:28. God is described with the word "ghafur", steming from Gh-F-R meaning covering something. That covering can be for the purpose of hiding, or protecting, as well as both. The implication is that God provides a covering upon the person to hide the sins of the past in case there were any 5:65 all the while providin
  6. He can be named by absolutely any name, so long as it is the "best of names", which includes among others, Allah. His names emphasize, evoke or describe certain of His attributes and the ways He interracts with the universe. He therefore isnt restricted to any name or any number of names and all the scholars agree that Allah's names are unlimited so long as they are the best. Further reading Apostate prophet seeks the true God; should He be feared? Apostate prophet in search of God; what is the divine name? Apostate prophet finds the true YHWH; Allah is the biblical God?
  7. Some historians say he was captured and executed following the battle of badr in which he personally participated in, among other pagan and Quraysh notables. A wide range of reasons are given for his execution including defamation and incitement to assassination attempts against the prophet, persecution through appeals to boycott, and torturing of Muslims. Not much certainty can be established surrounding the circumstances of his death. Other reports even show him present among the defeated delegation of the battle of ta'if which occured later than Badr, even accepting Islam among other notabl
  8. Putting aside that flawed description of what drives a Muslim to act virtuously, from a philosophical viewpoint, it is humanly impossible to perform a purely, ethically altruistic action because of the very existence of a motivation for the altruistic act. It is the difference between mercy/generosity coming from God, of which He has nothing to gain and human generosity. The person helping concludes that his/her help will make someone better off than before. And it is this knowledge which makes absolute selflessness impossible, because this knowledge is in itself a utility gain to the helper.
  9. That's not answering the question. How does one undo one's existence? Then what is your contention with the spiritual labor of a believer, which he finds pleasant and fulfilling, and which in addition results in reward.
  10. The satisfaction of the dwellers of heaven is not dependant on seeing God's essence. The greatest achievement of the righteous in the Hereafter is stated as being drawn back to their Lord, near to Him in a place of permanent honour, sensing God's love and pleasure 9:21,19:96. It is this proximity to God that makes Paradise into Paradise otherwise it is nothing more than an orchard. This is beautifuly and concisely reflected in the wife of Pharaoh's prayer Being in Paradise reflects the physical dimension and being with God Almighty is indicative of the spiritual dimension and she
  11. The point of existence is, per the Quran, tazkiya. The point of going to heaven/hell is fulfillement of justice and moral accountability. The believer knows that he does not need waiting for heaven to see God But God's essence is one that can never be perceived. We cannot speak of Him in terms of any point of reference, including spatio-temporal. However, nothing is more evident than His attributes, as already stated, manifesting themselves like the smoke of the fire. HE, through His attributes, is everywhere in the heavens and earth 57:4,12:105,31:20,2:115"so whichever way
  12. 1- How does a non-existent entity make a choice 2- Can labor be pleasant, even beneficial regardless of presence or absence of an afterlife
  13. The Jewish historian Josephus plainly states it, centuries prior to Islam. In the biography by ibn Ishaq, it says the pre-Islamic Arabs practiced it. A camel would be slaughtered for the occasion. Now of course not all of them had preserved the way of Ibrahim, and those that did, had only but a dim remembrance of it. Until Islam came and restored the religion of Ibrahim. There is abundant pre-Islamic poetry reflecting the multifaceted shades of idolatry among the Arabs. Some referring to Abraham, some of them praising Allah alone, others associating with Him while maintaining Him ab
  14. The Arabs were already acknowledged even by the likes of Josephus in his Antiquites, that they were descended from Ishmael, way before the time of Muhammad, almost 500 years. He even mentions that the Arabs circumcize their children at 13 years old, as was still done in the times of the prophet, in remembrence of their forefather Ishmael. It is also important noting, Josephus not only locates these descendants of Ismail as inhabiting the region from the Euphrates to the Red Sea, but also bellies the notion that the hanifs imitated the Israelites in their rites, more specifically their circumci
  15. Further reading Islam Critiqued needs secular views; any sign of Mecca? Islam Critiqued asks non-Muslims; no trace of Mecca? Islam Critiqued looks for the illusive shrine; the universal Kaaba? Islam Critiqued digs up Greek sources; the ancient Meccan town is found? Islam Critiqued flies over a complex issue; Abraham binds his only son in Jerusalem? Islam Critiqued finds comfort in discredited scholarship; Yehuda Nevo?
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