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Brothers and Sisters I'm into a debate with an opponent and i ran out of points. here's the thing; My opponent believes and claims that all human beings are wicked by nature that is; each human has some elements of wickedness in him only that it does not manifest perhaps for a reason... i.e because he/she was raised in a friendly environment or is into a peace-loving religion which discourages any form of wickedness. on my own side of the argument, i don't think all humans are naturally wicked. Maybe some are, but not all.... In fact, i strongly believe that most humans are born innocent with no trace of wickedness in their hearts but depending on the type of environment they were raised, they may gradually develop their goodness, or end up becoming evil as a result of the nature of that society... i.e when they are being treated harshly, etc In short, "society turns people into monsters" is my own side of the argument. So i want to prove this, but my opponent has more points and is very good at arguments and the only way to win is to prove my notion from an Islamic point of view.... but i don't have an idea on how to prove it from the Islamic perspective. Do u think I'm right? And i want to know your opinions too regardless of whether I'm right or wrong. Thanks.

Question Is it reasonable to believe that Islam can manage the affairs of humankind and accommodate its needs despite the staggering improvements and advancements of the modern age? Shouldn’t the modern human being, who anticipates traveling to the depths of the universe and conquering other galaxies by means of science, dispose of such antiquated religious beliefs in favor of a new way of life more befitting his achievements—a way of life that would enable him to concentrate the power of his mind and will more fully on adding to his praiseworthy achievements? AnswerBefore engaging in the answer to the above question, it should be noted that although we by nature cherish newness and prefer what is new over what is old, there are exceptions to this inclination. It cannot, for instance, be claimed that since “2 + 2 = 4” has been cited by people for thousands of years it is now outdated and must be dispensed with. Or, it would be absurd to contend that the social structure of human life, which has to date preserved the human species, is now too old and that from now on humans must live individually. Obedience to civil law, which curtails individual freedoms to a great extent, cannot be abolished with the excuse that it is old and annoying. It would be unacceptable if someone claimed that since in the modern age the human being has embarked on conquering the universe by sailing out to new galaxies in spaceships, a new route must be pursued in human life that would free the individual from the burden of law, legislation, and governments. The hollowness and absurdity of such assumptions are clear enough. The question of new and old is meaningful where there is room for evolution, where the object at issue allows of evolution and change—one day fresh and new but in time and after encountering the vicissitudes of life turning to frailty and decline. Thus, in discussions conducted for the purpose of shedding light on the truth (as opposed to vain polemics)—when debating natural phenomena, questions relating to the world of creation, and the laws of nature—such as the discussion at hand, poetic utterances of the fable of the new and the old have no place: “Every word behooves a certain place, every point a certain location.”1 Let us now turn to our question: can Islam manage human society, considering the circumstances of the modern age? Of course, this question would seem superfluous once the reality of Islam and the message of the Qur’an are understood. For, Islam denotes the path to which human nature and cosmic order point. Islam conforms to the nature of the human being. As such, it provides for and satisfies the true human needs, not the illusory desires or what one’s sentiments dictate. Obviously, so long as the human being is what he is, his nature will remain the same. Regardless of the passing of time, the difference in habitat, and the varying circumstances, human beings share the same nature. This nature calls for a specific way of life, whether human beings be willing to pursue it or not. In this light, the above question can thus be rephrased: would one attain to happiness and satisfy one’s natural wishes, should he follow the path that human nature points to? This is similar to asking: would a tree reach its natural destination, should it grow in its natural manner with its needs provided for through its inherent natural structure? The answer to such a question is obvious. Islam is the path of the primordial human nature. As such, it is always the correct path for the human being; it remains unchanged in the face of varying circumstances; it is the solution to our genuine needs. It is the natural and inherent needs—not the sentimental wishes and delusional desires—that are one’s true needs. It is the fulfillment of these inherent needs that begets felicity and happiness. In His Book, God says: فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

http://www.ted.com/talks/david_gallo_shows_underwater_astonishments?language=en

This has been bothering me quite some time now. A brother has posted a few hadiths which hinted towards this subject. And by this isnad, from Ahmad b. Muhammad from his father Muhammad b. `Isa from ibn Bukayr from Zurara. He said: I heard Abu `Abdillah عليه السلام say: Verily the Qa’im will be occulted prior to his rising; he will be afraid – and he pointed with his hand to his stomach – meaning, [afraid of] being killed. (al-Kafi) (muwathaq kal-sahih) (موثق كالصحيح) or My father and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah narrated. He said: Muhammad b. al-Husayn b. Abu’l Khattab and Muhammad b. `Isa narrated from Muhammad b. Abi `Umayr from Jameel b. Darraj from Muhammad b. Muslim. He said: Abu Ja`far عليه السلام said: No one answered [the call of] the Messenger of Allah صلى الله عليه وآله before `Ali b. Abi Talib and Khadija عليهما السلام. The Messenger of Allah صلى الله عليه وآله remained in hiding in Mecca for three years, afraid and waiting. He was afraid of his community and the people. Quranic Verses someone brought to show evidence of ambiya being scared and my rebuttal to them: [shakir 15:52] When they entered upon him, they said, Peace. He said: Surely we are afraid of you. [Pickthal 15:52] (How) when they came in unto him, and said: Peace. He said: Lo! we are afraid of you. [Yusufali 15:52] When they entered his presence and said, "Peace!" He said, "We feel afraid of you!" [shakir 15:53] They said: Be not afraid, surely we give you the good news of a boy, possessing knowledge. [Pickthal 15:53] They said: Be not afraid! Lo! we bring thee good tidings of a boy possessing wisdom. [Yusufali 15:53] They said: "Fear not! We give thee glad tidings of a son endowed with wisdom." -This sense of being afraid portrayed by this verse clearly does not refer to being afraid of the angels, for the angels respond by saying dont be afraid I brought good news. Therefore he was afraid for bad news. We can also confirm it was not regarding bad news for himself but for his people. Because the verses that come after speak in relation to the people of Lut and what is the role of these specific messengers. [shakir 15:58] They said: Surely we are sent towards a guilty people [Shakir 38:22] When they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way. [Pickthal 38:22] How they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way. [Yusufali 38:22] When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path.. -In this case David A.S was afraid of the trail in the sense of knowing he was being tried and not wanting to fail. I think this case is similar to that of where prophets seek forgiveness even though they dont need it. So, Prophet David A.S showing fear here is showing the magnitude of being tried. It is not something that should be taken lightly, even for a prophets case who was chosen because of his innate ability to pass such trials. This is confirmed by the following verse: [shakir 38:24] and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him). It shows that he knew of the trial being placed on him. Therefore, it is only logical that a prophet chosen by God is to pass the trail else why be chosen by a All Mighty being to spread this "perfect" religion, if it was not the case that the prophet chosen is able to. He was not afraid for his life or those people, because those people state after telling him to not fear and solve their issue. If he was afraid for his life, they would have mention I am not here to hurt you. [shakir 19:5] And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir -This case is very simple. Prophet Zacheriya A.S was afraid for his family. This is expected of anyone, whether you are a prophet or imam. You care for the people after you die. So the prophet wanted a successor, so that one of the cases be to take care of his family after him. Again, this has nothing to do for being afraid of death or people. [shakir 19:17] So she took a veil (to screen herself) from them; then We sent to her Our spirit, and there appeared to her a well-made man. [shakir 19:18] She said: Surely I fly for refuge from you to the Beneficent Allah, if you are one guarding (against evil). -Clearly Baby Maryam was only afraid for modesty and chastity, for the fact that there was a man with her in the room. It is expected, and it shows she cares for her modesty and chastity. You can see that by the later verses. [shakir 41:6] Say: I am only a mortal like you; it is revealed to me that your Allah is one Allah, therefore follow the right way to Him and ask His forgiveness; and woe to the polytheists; -Simply this verse implies Muhammad A.S is just like us, in that he has an end and is a man. This doesnt mean all man's weakness also fall upon him. That would contradict all cases that take him above a normal man that was granted by Allah. There would be inconsistency. Argument presented to by by a dear brother: Fear is a human emotion that even the prophets have felt. 41:6 says that the Prophet (pbuh) is a human like us, which implies that he still feels basic human emotions. Allah could have sent an angel to teach us, but He sent a man who we can relate to. Infallibility is the absence of sin, and fear of being killed is not a sin. It is a test that the Prophet (pbuh) and the Imams (as) have passed, one that we may not pass ourselves. Courage is not the absence of fear, it is to move ahead despite your fear. --------------------------------------- My argument will be mainly a rational (aqli) argument for I have not done extensive research on quran or hadith on this topic. I would also like to ask, did some of our scholars not uphold the same position I am holding on this issue? I remember something like this being said from our past scholars. Why I do not think your argument is valid : I am not conforming the sources around what I believe because these sources can be prone to error. If there be a sahih hadith found in which shows our prophet committed a sin, by your standards we must accept it. Where as, rationally, it goes against aql and it should not be done so. Them being human doesnt hold any significance for their will to go beyond human came from Allah regardless. Meaning, yea they were human, but they still brought the dead back to life, created beings from clay and etc.. Being Human also means being courageous and un-fearful of death or anyone, because it IS possible. The verse that which refers to being human can mean him being mortal. The quranic verses you have quoted can be allegorical just as verses portraying prophet committing sins do not mean they sinned. Same way goes with prophets and messengers praying for forgiveness, when it has a higher meaning and no matter what their status they seek the protection of Allah. I am not saying they dont have fear, for everyone MUST fear Allah. My argument: If we are to say prophets and imams were afraid of death and people a few things are implied: They doubt Allah They doubt themselvesWe are not talking about phobia's here (irrational fears), we are talking about rational fears, meaning there is a reason behind it. Therefore, them being afraid of death or other people result in these doubts in which more reasons stem from them such as they may have in fact sinned or cared for the material world to be afraid of their lives. The point of this argument is that Allah's religion is perfect, therefore there MUST be no room for doubt. Whether there is valid evidence or not of the prophets and imams specifically stating why there were afraid of people or death, does not rid of this doubt, unless it was being afraid for the sake of the people themselves. This attacks their status as a prophet and imams, and not only that, but brings about doubt upon our own beliefs. I do not believe Allah would allow such a case. Thus, I cannot come to believe it, rationally. Feel free to discuss! If any other points come to my I will add on. *Please forgive and bear with me. Sorry my post is a bit sloppy.. :P (wasalam)

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Butterflies, everywhere for you guys! :) Enjoy and admire the beauty of my dear Lord ÓÈÍÇäå æ ÊÚÇáì This one is sun bathing I guess.. Butterfly showing me some love And again :D I can see 8 butterflies here, how many can you? Trying to 'blend in' A majestic shot I love the designs of this one; very artistic, I see the night sky with stars, planets, clouds and the moon altogether :wub: What can you see? :) All these pictures are taken by me through my iPhone 4S' amazing camera. (Not bragging but I love my phone :angel:) I posted them at 'Your Own Captured Photos' thread as well and couldn't resist of making a thread out of this, since I loved all these butterfly pictures so much :D