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Topics - AMuslimDude213

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So basically I've been away a while,so I argued with an atheist just recently,but blocked him due to his sheer stupidity
First of all He said Quran claims earth is flat,so what I did is that I proved him wrong with 39:5 and the word "Yukawer" which means wrapped on a ball,so what he did is that he called me "the dumbest muslim" he's ever seen,he's called me an "Imbecile with no brain",etc,etc many insults
So he used evolution I asked him ONE question "Okay if evolution is true,how come the same apes dont evolve anymore today"? He addressed the question but never answered it but insulted me with "This person is probably the most dumbest Muslim I've ever seen" I told him hes using an ad hominem fallacy,he dodged that AGAIN and said "Ad hominem is something your dumb brain cannot comprehend" And again I said Ad hominem and he insulted me saying "This person doesnt know what an ad hominem fallacy is"
Hold on a second? let me quote what it is
Ad hominem (Latin for "to the man" or "to the person"[1]), short for argumentum ad hominem, is where an argument is rebutted by attacking the character, motive, or other attribute of the person making the argument, or persons associated with the argument, rather than attacking the substance of the argument itself.[2]

So calling me the dumbest Muslim,an imbecile,calling me dumb,stupid,etc Is not ad hominem but somehow an attack to my argument instead of me?
Lets be honest,these Atheists NEVER have an argument,they only have insults to share and BS to fly at your faces to seem "Relevant" atheism and the atheist ideology is irrelevant now it was only relevant back in 2016,but I've noticed atheists lessened,around me, and around the world, and now they want to seem relevant again by trying to call to atheism which is literally nothing,
And when you question their call they respond with what I've said above,
I swear the insults in his comments are packed,etc and very wannabe intellectual behaviour aswell.

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Exposing A ex Muslims true face
« on: October 01, 2017, 04:15:32 AM »
So basically a few months ago our favorite ex Muslim we love to bash and refute all the time in comments Abdullah Sameer is a cherry picker and attention beggar,I found this out going through a brothers(Asadullah Ali Al Andalusi)s page,where Sameer shows his ignorance And how he gets his so called fans to infest every Muslim page seen

Here is a page of bro.Asadullah

I also suggest following him because he’s an underrated brother.

Now let me also explain how other Muslims have tried to discuss with him but he runs away from discussion all the time to remind his deluded followers of something, this is completely expose-worthy since he sends petty mocks at Muslims and ignores those who refute him.

Let me take the example of,Rahmatullah Nowruz who sent him a message to discuss,but he ignored and literally mocked Rahmatullah Nowruz for absolutely no reason, this is the exact reason no one is interested in refuting him except a few people like me and even I’m starting to lose interest,
This guy is a irrelevant cheap haw who sells himself off to ex Muslim conspiracies to try and gain relevancy
And I also want you to watch another brother who is alot like Osama(in refutations,etc)and refuted christians and ex Muslims, and exposed this mans ignorance again as a plagiarism specialist.

I’ve also realized he sends followers to insult those who disagree with him for example,
we believe in Jinns,we’ve personally experienced them as true(I really have my mom was once possessed)
And he sends trolls and insults,etc and mocks Quranic verses to seem relevant

So I conclude with this(my next post will be about Wahhabism and I really wanted to address this as I’m researching this person,and I conclude here)

Abdullah Sameer is mentally ill with autism(Facial expressions are not right),
He’s a plagiarist
He’s a liar and a troll.
And also a fake ex Muslim(refer to this article where I expose him),2861.0.html

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Answering why is the world a test
« on: September 28, 2017, 04:01:50 AM »
Many Atheists have resorted to this argument as most of their arguments are disproven and shown as emotional,strawmanned and very subjectivist the question is "what is the point of the worlds test.
Well this is it:
Allah tests His believing servants with various types of crises and disasters in order to:
1) Reveal the Patient from the Impatient:
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَالَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَـٰئِكَ هُمُ الْمُهْتَدُونَ
“And certainly, We shall test you with a bit of fear, hunger, loss of wealth, lives and fruits. But give glad tidings to the patient ones who, when afflicted with a calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” They are those upon whom are the blessings, descend from their Lord, and they receive His Mercy, and it is they who are guided.” (Surah Al-Baqarah 2:155-157)
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“And among mankind is he who worships Allah as if he were upon the very edge (i.e. in doubt); if good befalls him, he is content with it;. But if a trial befalls him, he turns back on his face. He loses both this World and the Hereafter. That is the evident loss.”(Surah al-Haj 22:11)
“So, it is a must for the souls to be nurtured by way of tests, and to be severely tested during the course of the battle between truth and falsehood with fear and hardship, and with hunger and decrease in wealth and life and fruits. This testing is a necessity so that the believer can give his share of what his belief requires; so that it becomes dear to him in accordance with that he gives for its sake of sacrifice and burden; so that it becomes dear to him in accordance with what he is willing to give for its sake! The bearers of worthless beliefs that do not require any type of sacrifice will not hesitate to abandon their beliefs at the first sign of hardship. So, the burden here is the personal price that one pays so that this belief becomes dear and valuable in the hearts of its bearers before it becomes dear to the hearts of anyone else. Whenever they experience pain for its sake, and every single time they are forced to give something up for its sake, it becomes even dearer and more valuable to them, and they become even more honored with it. With this, nobody else will realize its value until they see how its bearers are tested because of it and how patient they are upon such tests.”
(’Fi Dhilal al-Qur’an’; 1/145)
2) Remove Our Sins and Reward the Righteous:
فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَفَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُقَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَإِنَّ هَـٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُوَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
“And, when he was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you, so what do you think?” He said: “O my father! Do that which you are commanded, if Allah Wills, you will find me to be of the patient.” Then, when they had both submitted, and he had laid him prostrate on his forehead, and We called out to him: “O Ibrahim! You have fulfilled the dream!” Verily! Such do We reward the good-doers.” (Surah as-Saffat :102-7)
Sa’ad bin Abi Waqqas reported that he asked the Messenger of Allah (SAW): “Which of the people are tested most severely?” Rasulullah (SAW) replied: “The Prophets, then the righteous, then those who are most like them, then those who are most like them from the people. A man is tested according to his religious commitment. So, if his religious practice is sound, then his testing is increased, and if his religious practice is weak, then his testing is reduced. A servant continues to be tested until he walks the Earth without a single sin on him.” (Ahmad, Tirmidhi)
3) Purify the Ranks and Distinguish the Righteous from the Wicked:
مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَـٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
“Allah will not leave the believers in the state in which you are now until He distinguishes the wicked from the good.” (Surah Al ‘Imrân 3:179)
أُولَـٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ
“And when the believers saw the Confederates, they said: “This is what Allah and His Messenger had promised us, and Allah and His Messenger had spoken the truth,” and it only added to their faith and submissiveness.” (Surah Ahzaab 33:22)
“Allah might make easy the affairs of the people of evil so that they may increase in sin and corruption, and so that they might increase in their buildup of sins and crimes. Then, he may deal with them in this World or the Hereafter – depending on His Wisdom and Decision – on account of this sinister buildup of deeds! On the other hand, He may also prevent them from ease so that they would increase in evil and sin and crimes and suffocation, eventually losing hope in the Mercy of Allah, resulting in an increase in their buildup of evil and misguidance. Likewise, Allah can make easy the affairs of the people of good so that they may become established in their righteous actions and carry out as much of them as they can while increasing in their sustenance, so that they may thank Him for these blessings with their hearts, tongues, and pleasant actions. With all of this, they increase in a buildup of good deeds that they rightfully deserve with Allah because of their righteousness and because of the good that Allah Knows is in their hearts. On the other hand, he may also prevent them from ease in order to observe their patience upon this state, as well as their confidence and hope in their Lord, their relaxation at the realization of His Power, their being pleased with Him as their only Lord – and He is better than all others – resulting in an increase in their buildup of good.”
(Fi Dhilal al-Qur’an)
4) Emphasize the Hardships of This World in Comparison to the Hereafter:
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌالَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ
“Blessed is He in Whose Hand is the kingdom, and He is Able to do all things. The One Who has created death and life in order to test you and see which of you is best in deed, and He is the All-Mighty, the Oft-Forgiving.” (Surah al-Mulk 67:1-2)
5) Expose the Reality of the Human Being:
إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًاإِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
“Verily, We have created man from drops of mixed semen in order to test him, so We made him hearer, seer. Verily, We showed him the way, so he is either grateful or ungrateful.” (Surah al-Insan 76: 2-3)
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
“Verily, We have made that which is on earth as an adornment for it so that We may test them as to which of them are best in deeds.” (Surah al-Kahf 18:7)
وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ
“And it is He Who has made you generations after generations, replacing each other on the earth. And He has raised you in ranks – some above others – that He may test you in that which He has bestowed on you. Surely, your Lord is Swift in retribution, and certainly He is Oft*-Forgiving, Most Merciful.” (Surah al-An’am 6:165)
A human being is tested so that he may come to know the reality of himself and others. Life is consists of constant testing; testing with what is bad, or testing with what is good. However, what is best for the believer may be found in what he hates, and what is bad for him may be found in what he likes. The true believer is the one who loves that which Allah has chosen for him. So, if He tests him with something that he loves, he thanks Him, and if He tests him with that which he hates, he is patient and thanks Him in this case, as well. And Allah – the Glorified – gives the believer in accordance with what will lead to his happiness in either this World or the next. So, if it is better for him to have something, Allah gives it to him. If it is better for him not to have something, Allah prevents him from having that thing, just as one who is sick is prevented from too much food or water. Therefore, it is upon a person to completely submit to Allah – the Glorified – in regards to what He has chosen for him, and to be pleased with what Allah has given him, and to understand that if Allah prevents him from something, then it is because Allah wishes to save him from being tested with that thing.
Then:why does Allah test us if everything is pre-determined?
 Thu, 11/03/2010 - 04:56 |    mosamayar12345678910
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A Brief Description of the Question:
1. If everything we will do is recorded in our fate, why are we held responsible for what we do? 2. If everything is determined in our fate, why did Allah send us down to earth for testing? Does He not already know everything? He could have sent us to Heaven or Hell without testing, too; why did He not do so? He knew the result of testing in advance anyway.
The Answer:
The following is reported from Abdullah Ibn   Mas'ud (may Allah be pleased with him):  Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."  . (Buhari)

Explanation: The words of the Messenger of Allah ends with the words shaqiy and said. The part that comes after belongs to Abdullah Ibn-i Mas'ud, the narrator of the hadith.

The meaning conveyed by this Ibn-i Mas'ud hadith is expressed as: “a ‘said’ (blessed) person is ‘said’ in the womb of the mother and a ‘shaqiy’ (wretched) person is ‘shaqiy’ in the womb of the mother”, and it is famous like a proverb. 

This hadith states that some people will go to Paradise and some will go to Hell.

That Allah created some people for Paradise and that they will act accordingly should be understood as follows: Some people will want, in this world, to do deeds that will be worthy of entering Paradise and Allah will create those deeds and as a result, those people will go to Paradise.   

That Allah created some people for Hell and that they will act accordingly should be understood as follows: Some people will want to commit deeds that will necessitate entering Hell and Allah will create those deeds and they will go to hell by committing those deeds.

As a matter of fact, a person can go to a place where sins are committed of his own accord; he may go to places where Allah’s name is mentioned, too. He is free to go to either place. He will reap what he sows. That is what is meant by the hadith.

Are the hands of a person tied when it is decided in the womb of the mother that he will be a blessed or wretched person? If it is claimed to be so, how is it compatible with the divine justice that the person is tested and then a reward or punishment is given to him?

First of all, God Almighty is Wise and Just. He does not do anything without a reason (wisdom) and in vain; He is just. He does not oppress His slaves.

One meaning of fate (Qadar) is that Allah knows the life programs of the beings He created with his pre-eternal knowledge. That is, everything beginning from the moment a person falls into the womb of the mother to coming to the world and every breath that he takes is recorded in his fate and Allah knows it all.

Allah created every person in a clean nature and as a good person in essence. Every person has a tendency towards both the good and evil. A person’s responsibility depends on which one he tends more. Allah created a potential Abu Bakr and Abu Jahl in each person. It is valid for every person except prophets because Allah is just; He does not oppress people.

However, not every man can develop the sapling of belief in them; and some people make it wither. That a person is given inclinations toward the evil and that the soul and satan pester him is good in a sense. Man can be elevated to higher ranks than angels and can go down to lower levels. The main reason why the universe was established and life continues is to bring about perfect man. Man needs to oppose bad tendencies, his soul, and satan in order to be elevated to high ranks. If it were not like that, man would be like angels, with a fixed rank. In fact, there are many angels with fixed ranks. 

Fate (qadar) is a program arranged by science and will. Qada (decree) is the name of the application phase of that program. 

Qada is the manifestation of the power of Allah. Qadar is a reflection of the knowledge of Allah. When it is seen in this light, knowledge (science) is thought of. As a matter of fact, the following verse shows that Qadar means the knowledge of Allah: “And there is not a thing but its (sources and) treasures (inexhaustible) are with Us; but We only send down thereof in due and ascertainable measures..” (al-Hijr, 21).

Since Qadar is a program originating from knowledge, it has no compulsory effect on the acts of man. As a matter of fact, the following rule of the science of kalam relating to Qadar will express the issue more clearly:  “knowledge is subject to what is known”. Let us explain it by giving an example; for instance, the fact that we know when the sun will rise and when it will set has no effect on the rising and setting of the sun.  The sun will not rise and set at those times because we know it; on the contrary, we know that it will rise and set at those times.

The sustenance and deeds of a person, and whether he is blessed or wretched mentioned in the hadith is related to the point of Qadar. In fact, the expression stated in the hadith is used in order to declare that Allah knows what happened, what is happening and what will happen, in short, everything.   

That Allah knows who will go to Hell and who to Paradise with His pre-eternal knowledge is a qualification of His Divinity. The fact that He makes the appointed angel write it when the baby is in the womb of the mother does not change this qualification of His attribute, knowledge, which has no sanction power. That is, there is no compulsion in terms of Qadar. 

Man has properties that are suitable for deeds that will lead him both to Hell and to Paradise. Man can do the deeds that will lead him to Paradise or to Hell with the partial free will given to him. All of the responsibility for it belongs to him. That hadith mentions that property of man.

Qadar has two aspects: One is out of man’s will; they are issues like coming to the world, his father and mother, time of his death, etc. Man is not responsible for them since he cannot decide about them using his own will.

He is responsible for his deeds that he decides to do. Every man knows that one goes to the mosque or to the pub of his own accord. There is no compulsion here.

It is stated in a hadith that every person has the nature of Islam when he is born. One of the meanings of the word Islam mentioned in hadiths is high ethics. That is, every man is created with high ethics in essence and with a property that can approve the fundamentals of belief. However, if man changes this property of his using his own will and adopts a belief that belongs to the people of Hell and commits deeds that are peculiar to the people of Hell, he will definitely be responsible for it. 

Allah did not create some men for Hell. Contrarily, He created Hell for some men. For instance, a state builds a prison but it does not build it to put such and such men in it. It builds it for those who deserve to enter there. Similarly, Allah created Hell. It is not suitable for His wisdom and justice to say, “I prepared Hell for such and such people” because those people will have the right to object to if they have not deserved hell. 

« on: September 27, 2017, 04:39:05 PM »
I don't know if this is the right place to ask this,but I'm in a state of doubt,yet I have no doubt,I don't know what's going on and it's strange :/

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Proof of the unseen world.
« on: September 27, 2017, 05:23:12 AM »
Many Atheists demand scientific "Proof" of the unseen world,This is a ignorant question to ask for proof,let me tell you why,

Science,first of all Is NOT the proof of any unseen world or spirituality,or nothing,infact we know things that science can't explain too like
Plants Can Communicate and Do Complex Arithmetic
We dont know all the contents of water,
We haven't explored the whole underground,
We haven't seen the other dimensions yet,

So,if you really want "Scientific" proof of the unseen world,you must explain this
Science has been going for over thousands of years,yet how come till now Humans cannot even create something like Humans,not at all, not one creature has been created by science that can live to its original full life,
so that disproves the Notion "God doesnt exist" because if we really were created by an explosion of elements,etc how come we cannot reuse the elements to recreate Humans? we have all the elements,we have tried it,we cannot so that means that it wasnt the ELEMENTS that created humans,it was something else,and that something else is Allah Almighty.

As Muslims we need to learn to be skeptic of science sometimes,even though there is scientific proof of the Quran,etc but we must address the things Science has never ever explained,and will not be able to in eternity.

This is the reason why many Muslims doubt Islam,they always use science to prove Islam,we can use science to prove Islam,there is alot of Science and Linguistic miracles which havent been met in the last 1400 years,and even today people who did try,failed badly like that "Surah al Dajjaj" thing which was a big fail of repetitive words.

But we must know not all of Islam is scientific Islam is also spiritual.
So in order to prove Islam,we must prove Islam spiritually,I'd glad to give this advice,to prove Islamic spiritually, Its called "The Islamic Meditation" its just for one minute,I'd advise trying it out and see how it works It works for me personally.

how to Eliminate Stress in 60 Seconds: Awaken (15 Seconds)

The first step in learning how to eliminate stress as rapidly as it manifests is to become conscious and aware that you are stressed.

Often, we suffer the effects of stress without taking the brief moment to acknowledge and become aware of what is actually happening. By simply taking a brief moment to awaken to the fact that you are stressed, you will have already made significant progress in learning how to eliminate stress and to purge and purify it from your system.

To eliminate stress, take 15 seconds to simply acknowledge and become aware of what you are experiencing. Consciously acknowledge what you are experiencing and feeling. Begin to become still.

How to Eliminate Stress in 60 Seconds: Breathe (30 Seconds)

The second step in learning how to eliminate stress from your system in record time is to simply begin breathing consciously.

Become aware of any tension in your body, and gently relax as you begin to breathe. Begin resting into and with your breath. Allow your breath to sink deeply into your core, and allow your abdomen to expand with each breath as you relax and release tension.

Your breath is sacred, and by becoming one with your breath, you are in fact inviting the Divine Presence of the Eternal into your being. The Light, Love and Presence of God are sufficient to dissolve any tension and stress, so enjoy the gift of simply breathing.

How to Eliminate Stress in 60 Seconds: Remember (15 Seconds)

Lastly, to eliminate stress, take a few seconds to remember and affirm the truth. Calm yourself with affirmations and statements that remind you of the Power, Omnipotence and Omnipresence of God.

For example, “God Almighty is in control. All happens but by His Will. I am at peace. I am surrendered. I trust. I believe. This too shall pass. My breath connects me to my Creator. His will for us is love, healing, strength and success.” And so on.

Because the world continually seeks to influence and control us with fear, in learning how to eliminate stress, we must take conscious control of our selves by first surrendering and the remembering the truth.

Thus, you strengthen the power of your belief(Taqwa), and with belief(Taqwa) comes the support, Light, Power and Presence of God.
Credits to:Ihsan Alexander for this.

To explore the spiritual world, Islam has given us assets
5 times prayers:This strengthens the brain, and it helps the brain gain Taqwa
Islamic Meditation:Also gives consciousness this time however OF THE UNSEEN,and it gives Taqwa aswell.
Reciting the Quran: Ever wondered why the rhythmic prose which has never been met of the Quran very Peaceful and sound?
Well because its an asset to spirituality, it helps give consciousness of this world,the next world,of God,And his beings.
it mentions all of these in this one book,so how can you disbelieve in it?

And after these assets, if you still demand proof after tasting the spiritual world,
then you must go back and think more, how come Science has not been able to do such things?
If God really doesn't exist,then the world wouldn't have been in such an orbit as it is now,look at how perfectly everything orbits,its like a created system, its impossible to randomly recreate it through randomization.
Chances of it are 0.0000000001%
If the big bang was something random then we should be dead by now,because randomization gives a very very erroneous result. so therefore the universe cannot be random,for it is basically perfect.

I'd recommend this experiment, take a bunch of dices and throw them on the floor,and if in the first try it lands in a perfect circlular motion,then only this disproves what I say,if not then it proves what I say.

And for atheism,I'd use Plato's description of it

Atheism is a disease of the soul before it becomes an error of understanding. -Plato.

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Abdullah Sameer was never a Muslim.
« on: September 27, 2017, 03:53:39 AM »
So after a bit of insight I've seen many inconsistencies in his so called "Apostasy" first of all,in his Response to Nouman Ali Khan he says he wasn't Muslim before 16 years,yet in his why I left Islam video,he says he was a Ismaili Muslim before 16 years,and he says he left Islam due to how people in it acted,yet in his Blog he left Islam due to a doubt "Did Quran borrow from Talmud?" Which has been answered by many Muslims.

So his apostasy stories are very very contradictory,why did he leave Islam and when was he Muslim? We'll never know.

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Refuting the Problem from hell
« on: September 26, 2017, 01:18:31 PM »
Source:Yaqeen Institution.

Jul 10
Download The PDF

In the name of Allah, the Most Merciful, the Grantor of Mercy

Is Allah really more merciful with us than even our own mothers? How can that be possible when He created Hellfire and will cast some people into it?

The study Modern Pathways to Doubt in Islam, published by the Yaqeen Institute, determined that many young Muslims find it difficult to reconcile the idea of a Merciful God with the existence of hellfire. Similarly, the claim of the “New Atheists” that the very concept of tortuous damnation found within Islam and Christianity grates against our sense of justice. As a result, many Muslims today need to understand this concept in order to restore their faith and conviction in the Almighty. In this particular paper, we will not delve into the impossibility of sizing up an infinite and unseen God through the limited lens of finite human perception, nor the many writings of Muslim and Christian theologians across the centuries about reconciling God’s mercy with His punishment. This case study will focus on one famous tradition of the Prophet Muhammad ﷺ regarding God’s mercy and the hellfire and will refute the claim that this tradition is counterintuitive.

‘Umar b. al-Khaṭṭāb (may Allah be pleased with him) narrates that a captive woman was once [frantically] searching until she suddenly found a small boy among the captives. She pulled him to her stomach and breastfed him, at which point the Messenger of Allah ﷺ said to us, “Do you think this woman would throw her child into a fire?” We said, “No, O Messenger of Allah, not while she is capable of not throwing him.” The Messenger of Allah ﷺ said, “Allah is certainly more merciful with His servants than this woman is with her child.”[1]

Allah (the Majestic) describes Himself repeatedly in the Quran as Arḥam ar-Rāḥimeen (literally: the most merciful of those who show mercy),[2] and says that His mercy encompasses all things.[3] His Prophet ﷺ described Him as more merciful with His servants than a mother is with her child, and more merciful with His servant than the servant is with himself. There is no clearer, more recurring, fact in the Quran or Sunnah, after that of Allah being unique in His Oneness, than that He possesses unimaginable mercy and compassion. How then can this be reconciled with the fact that God would punish some people with Hellfire?

Allah must be more merciful than all, since He is the One who endowed His creation with the aptitude for mercy in the first place

No mercy can outdo the mercy of Allah, since every mercy is but a manifestation of His mercy. For this reason, Ibn Taymiya (d. 728H, may Allah bestow mercy on him) said, “Allah is more merciful with His servants than the most merciful mother is with her child, for the One who made her merciful is more merciful than her.”[4] The Prophet ﷺ alluded to this phenomenon when asked why he was weeping for a dying infant, by saying, “These [tears] are a mercy that Allah places in the hearts of whomever He wishes.”[5] In another hadith, the Prophet ﷺ elaborated,

Belonging to Allah are one hundred [portions of] mercy, of which He sent down a single mercy [and divided it] among the jinn, humans, animals, and insects. Because of it, they are compassionate with one another; and because of it, they are merciful with one another; and because of it, a beast is compassionate with her child – to the point that a horse lifts its hoof in fear of hurting its newborn…[6]
How then can anyone exceed Allah in mercy, when they are all void of any mercy except that which He infused into their hearts?

A mother’s mercy is but a fraction of Allah’s universal mercy which every human being enjoys in this life

In this world, He shows immeasurable mercy universally to all people, regardless of whether they believe, disbelieve, obey, or defy Him. This universal mercy includes giving them life, supplying them with a lifetime of food, drink, cures, protection, and so much more. Every breath of oxygen, ray of sunshine, drop of rain, moment of motherly love, act of kindness, averted tragedy, is one of the observable manifestations of this mercy. As for the vast majority of His mercy, it goes unnoticed – either because it is unseen, or subtle, or lost in the abyss of human forgetfulness. In another wording of the earlier hadith, the Prophet ﷺ said,

On the day when Allah created mercy, He created mercy to be one hundred [portions]. He retained with Him ninety-nine [portions of] mercy, and divided amidst His entire creation a single mercy. If the disbeliever were to realize all the mercy that is with Allah, he would never despair of [entering] Paradise. And if the believer were to realize all the punishment that is with Allah, he would never feel secure from Hellfire.[7]
Therefore, although people receive varying degrees of God’s mercy in their respective lives, they will all receive more mercy from Allah in this life than from anyone else – mothers included. So if Allah showed nobody mercy in the afterlife, He has already been more merciful and compassionate with humanity than their own mothers.

Allah has reserved an even greater mercy for the believers in the afterlife

In the hereafter, His mercy will be even greater, ninety-nine times greater, and witnessing its magnitude will be mind boggling. As ‘Abdullāh b. Mas‘ūd (may Allah be pleased with him) said, “People will continue receiving mercy on the Day of Resurrection, to the point that [even] the heart of Iblees (Satan) will quiver [in hope], due to what he sees of Allah’s mercy and the intercession of the intercessors.”[8] However, this special mercy will be reserved for the believers. For every believer on that day, being subject to Allah’s mercy – and nobody else’s – will be their aspiration. As Ḥammād b. Salama (may Allah bestow mercy on him) said, “I swear by Allah, were I given the choice between Allah conducting my reckoning or my parents conducting my reckoning, I would choose the reckoning of Allah – for Allah is more merciful with me than my parents.”[9] Therefore, Allah being more merciful with His servants than a mother with her child applies to the hereafter as well, where “His servants” is understood to imply His believing servants. In fact, some narrations of this hadith state, “Likewise, Allah would never throw His beloved into the Fire.”[10] Obviously, such language can only apply to those who aren’t rebellious rejecters of God.[11]

Though the mercy of Allah is without limits, Allah is not limited by His mercy

The assumption that Allah must extend unconditional mercy to the disbeliever is problematic because it poses a stalemate between Allah’s mercy and His justice. In other words, if Allah dismisses all eligibility requirements for His mercy, that “benevolence” would necessitate that He be unjust. Thus, Allah (the Majestic) repeats throughout the Quran: “Or do those who commit evils think We will make them like those who have believed and done righteous deeds – [make them] equal in their life and their death? Evil is that which they judge.”[12] “Or should We treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?”[13] “Then will We treat those who submit (the Muslims) like the criminals? What is [the matter] with you? How do you judge?”[14]

The perfect names and attributes of Allah are harmonious; they exist in unison without trumping one another. For this reason, the vastness of Allah’s mercy is often coupled with a reference to His divine justice. In the Quran, for instance, the Most High says, “My mercy encompasses all things – so I will decree it [especially] for those who fear Me.”[15] Ibn Abi Jamra (d. 599H, may Allah bestow mercy on him) explains, “It is universal in terms of adequacy (i.e., can accommodate everyone), but specific in terms of who it is decreed for.” Elsewhere, Allah says, “Indeed, the mercy of Allah is near to the doers of good.”[16] In the Sunnah, for instance, the Prophet ﷺ said, “And [know that] Allah only shows mercy to the merciful among His slaves.”[17] Hence, from the perfection of Allah’s justice and wisdom is that He differentiates between His allies and His enemies; those who obeyed Him and those who disobeyed Him; those who devoted their lives to Him and those who devoted their lives to opposing Him. If among human beings, treating an honest citizen and brazen vigilante equally is considered foolish and unjust, “then what is your assumption of the Lord of the worlds?”[18] Notice that the Prophet’s Companions said about that impassioned mother, “No, O Messenger of Allah, not while she is capable of not throwing him.” Similarly, Allah would never throw His creation into the Hellfire, unless His justice necessitated that there be no other fate.

Allah sending His messengers and scriptures to mankind, and inspiring people to recognize and embody guidance, is the greatest mercy of all

Allah revealing the Quran and making one a believer in it is a far greater mercy than anything that anyone could ever receive. As Allah (the Exalted) says, “Say, ‘In the bounty of Allah and in His mercy – in that let them rejoice; it is better than all they accumulate.”[19] Ibn ‘Abbās (may Allah be pleased with him) and others explained that the bounty of Allah referred to here is the Quran, and His mercy is Islam; these are far greater than all else combined. It’s the life money cannot buy, the clarity that no genius can discover, the system that never disappoints, the comfort that even mothers cannot provide, the strength that vanquishes every distress and anxiety, and the inner peace that no tragedy can undermine. And in the afterlife, it’s this very same mercy that will qualify someone to enter Paradise, as the Prophet ﷺ said, “No one’s deeds will admit him into Paradise.” They said, “Not even you, O Messenger of Allah?” He said, “No, not even I, unless Allah envelops me in His bounty and mercy.”[20] Only by the mercy and bounty of Allah are people actually moved to perform good deeds in this life, and only by His mercy and grace are these humble and flawed good deeds adequate to admit one to a priceless Paradise forever. Put differently, Allah sent His Prophet ﷺ as a mercy to the worlds, then conferred another mercy by guiding the sincere to embrace His Prophet’s path, then conferred the greatest mercy by accepting that imperfect attempt in exchange for an unimaginable eternal reward. In this vein, the Prophet ﷺ also said, “If Allah were to punish the inhabitants of His heavens and His earth, He would do so without being unjust in doing so. And if He were to have mercy on them, His mercy would be better for them than their own deeds.”[21]

Those who reject this opportunity and rebel against it have refused Allah’s mercy, which He loves to impart, disqualified themselves from it, and opted by their actions for His justice instead. As the Prophet ﷺ said, “There is no one who loves to excuse [people] more than Allah. For that reason, He sent down the Scripture and dispatched the messengers.”[22] Despite that, some people will still insist – with their free will – to behave in ways that cause them to experience the punishment they denied and used to mock without end. For that reason, the Prophet ﷺ said, “…That is your example and mine; I am there to hold you back from the Fire and save you from it, but you are slipping from my hands and plunging into it despite my efforts.”[23]

In his book, Kashf al-Mushkil (Resolving the Problematic), Ibn al-Jawzi (d. 597H, may Allah bestow mercy on him) said,

It was from His universal mercy to send the messengers and grant respite to the sinners. But when the disbeliever rejects Him, he exits to the station of stubborn rebellion, and thereby is no longer eligible for mercy. As for His special mercy, this is for His believing slaves; He is delicate with them in hardships and ease, beyond the delicate care of a mother with her child.”[24]
These words of Ibn al-Jawzi make another important distinction that helps elucidate this issue further; namely that only those who stubbornly reject God’s message are ineligible for His mercy in the hereafter.

As for those who God knows did not receive the message, or could not understand it due to a sensory or circumstantial impediment, they will certainly be given an equal opportunity at salvation and mercy. The Prophet ﷺ said,

There are four [who will protest to Allah] on the Day of Resurrection: the deaf man who could not hear anything, the insane man, the decrepit old man, and the man who died in the interval [between Jesus and Muhammad]. As for the deaf man, he will say, ‘O Lord, Islam came but I could not hear anything!’ As for the insane man, he will say, ‘O Lord, Islam came while the children were pelting me with dung!’ As for the decrepit old man, he will say, ‘O Lord, Islam came but I could not understand anything.’ As for the one who died in the interval, he will say, ‘O Lord, no messenger of Yours came to me.’ Their promises to obey Him will then be taken, and then word will be sent to them to enter the Fire. By the One in whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them [and they will be entered into Paradise].[25]
In another narration, “And whoever does not enter it will be dragged to it.”[26]

Punishment in the Hellfire contains multiple layers of mercy

Through punishing some people with the fire of Hell, God purifies them of their spiritual corruption, manifests for them the pricelessness of salvation, and avenges those they had persecuted. Hence, Allah grants several dimensions of mercy by the very act of punishment in the hereafter itself. Let us briefly elucidate each of these three dimensions, to better grasp just how such mercy is actualized.

Firstly, the Hellfire serves – at least for believers – a therapeutic role: to transform wicked souls into pure ones so that they can enter Paradise. Would a mother refuse surgery or amputation for her child after all else has failed? Would she deem such drastic measures as contrary to compassion? Likewise, a multitude of hadiths from the Prophet ﷺ indicate that “Everyone who does not associate partners with God will [eventually] enter Paradise, even if they commit adultery and theft.”[27] In another hadith, “When Allah intends mercy on whomever He wishes of those in Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out, recognizing them from the traces of prostrations, for Allah has forbidden the fire to eat away those traces.”[28] Ibn al-Qayyim explains in Ḥādi al-Arwāḥ,

The Hellfire was created to frighten the believers and to purify the sinners and criminals. It serves as a means of purification from the filth which the soul contracted in this world. Had it purified itself here through genuine repentance, good deeds which erase [sins], and calamities which atone [for sins], it would not have needed to be purified there…

Allah, the Exalted, has no desire to punish His slaves without reason, as the Most High said, ‘What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.’[29] However, the wretched continued to alter their natural state and displace it from [the purity] it was created upon to its opposite, until the corruption became firmly rooted. So they were in need of removing this, and required another change and purification which transfers them back to health – since neither the recited and created signs of God, nor the pleasing and painful decrees He destined, reformed them in this world. It was for that reason that He provided them with more signs, experiences, and punishments that were superior to those in this worldly life – in order to uproot that evil and impurity which only fire can eliminate. And once the cause and reason for punishment vanishes, so does the punishment, and the reason for mercy then remains without opposition…[30]
In other words, some people attain spiritual purity in this worldly life by following the signs and guidance of God, whereas those who do not are purified in the next life by having their corruption eradicated by the fire of Hell. Once their evil has vanished, the punishment no longer persists. Ibn al-Qayyim then continues to add an interesting rational inference, saying,

The wisdom of Allah necessitated that He appoint an appropriate remedy for every disease, and remedying the misguided requires the most difficult remedies [to endure]. A compassionate doctor may cauterize the sick person, searing him with fire over and over again, in order to remove from him the foul elements that sabotaged his natural state of health. And if [this doctor] sees that amputating the limb is better for the sick person, he severs it, causing him by that the most severe pain. This is the fate which Allah destined for eliminating extraneous elements which undermine good health against a person’s will, so what about when the person willfully chooses to admit toxic elements upon his pure soul? When the intelligent person reflects on the laws of Allah (the Blessed and Exalted), His destined decree in this world, and His reward and punishment in the hereafter, he finds them perfectly suitable, appropriate, and interconnected. This is because it is all sourced in perfect knowledge, impeccable wisdom, and showering mercy. And indeed, He – the Glorified – is the True Supreme King, and His kingship is one of mercy, graciousness, and justice.[31]
In other words, God’s infinite wisdom deemed that the hereafter be an extension of this worldly life and reflective of it. So just as rigorous methods of treatment are resorted to for remedy here, likewise will be the function of the Hellfire there. Neither, when warranted and appropriately administered, is contrary to mercy in the least. Some may argue that a doctor would readily remove the painful element of treatment if he could, so why does God not purify souls without the pain? What Ibn al-Qayyim suggests is that it is the pain itself and the receipt of just requital that serves to purify the wicked soul.

Secondly, albeit a more subtle dimension of mercy, punishing some people in the Hellfire causes the residents of Paradise to be overwhelmed with gratitude when witnessing what their fate would have been without God’s guidance and grace. Allah (the Most High) says,

And they will approach one another, inquiring of each other. A speaker among them will say, ‘Indeed, I had a companion [on earth] who would say, ‘Are you indeed of those who believe that when we have died and become dust and bones, we will indeed be recompensed?’’ He will say, ‘Would you [care to] look?’ And he will look and see him in the midst of the Hellfire. He will say, ‘By Allah, you almost ruined me. If not for the favor of my Lord, I would have been of those brought in [to Hell]. Then, are we not to die, except for our first death, and we will not be punished?’ Indeed, this is the great attainment. For the like of this, let the workers [on earth] work.[32]
Such people will melt in Paradise out of their love for God, realizing what He saved them from, and knowing that this bliss is eternal and worth far more any work they did to receive it.

Thirdly, punishing people with Hellfire serves as a mercy for those who will be consoled by seeing their oppressors receive divine retribution in it. Just as Allah reminded the Israelites of His favor in drowning Pharaoh “while you watched,”[33]He will also allow windows to the Hellfire which grant solace to those who were abused, allowing some to observe how Allah avenges them against those who pillaged their wealth, killed their children, assassinated their character, and the like.

Perhaps these three reasons, and many more, explain why the mention of the Hellfire arises in the most pointed discussions on mercy in the Quran. For instance, Surat ar-Raḥmān is an illustration of God’s mercy from beginning to end, and yet it does not omit a short description of the Hellfire before a much lengthier description of the perpetual ecstasy of Paradise. This teaches us a necessary fundamental truth about the divine reality: God’s mercy is operative in all His actions and decisions, and detectable everywhere for those who reflect.


Consider the human being: dependent on Allah in every way imaginable. Consider how the blood pumped by each of your heartbeats is entirely dependent on Him; every blood cell has a fatal potential that only His mercy prevents. Consider the water He orders the clouds to release; every drop not choking or poisoning you is a separate mercy from Him. Consider a lifetime of smiles, restful sleeps, and close calls – all by His mercy. Consider how He draws nearer to His creation by all these bursts of His mercy, and then waits on them for ages while having no need for them; simply because He is the Profoundly Loving (al-Wadūd). Consider how He provided one scripture after another, refusing to withhold mercy from the latter generations each time their predecessors betrayed the covenants and trusts. Consider how He accepts someone who rejects His greatest mercy, the Revelation, for an entire lifetime, and may have even persecuted people for believing in it, after a single tear of apology on their deathbed. Consider how He cannot be harmed, nor fears anyone’s retaliation, and yet He defers punishment, permitting millions of chances to forget His servants’ insolence and repeated treachery. As the Messenger of Allah ﷺ said, “Allah has written a statement, prior to creating the creation, and it is written there with Him atop the throne: Certainly, My mercy supersedes My anger.”[34] Consider how He obligated Himself with being unparalleled in His mercy, simply because He loves mercy and is the Infinitely Merciful (ar-Raḥmān). Finally, consider how anyone sentenced to the Hellfire by a God of this nature must have certainly doomed themselves. “Indeed, Allah does not wrong people at all, but it is the people who are wronging themselves.”[35]

A Muslim needs to get settled on this principle which their faith and clarity requires, enhancing it to where it can instantly dismiss any notion that challenges it. In an era of unhinged criticism of religion and God, being anchored in certainty that Allah is more merciful with you, and with anyone whose fate you wonder about, than a mother is with her child, is not a given. It is generated by routine visits to His final revelation for contemplation, and nourishing your spiritual perceptions through ritual devotion.

We ask Allah to spare us from His justice, which we certainly deserve, due to our hope in His vast mercy, and our hope of being enveloped in it by His loving grace. Âmeen.

Note: Other dimensions of the “Hellfire Question” will be featured in future papers in shâ’ Allāh (God willing), such as the issue of infinite punishment for finite crimes, and whether the Hellfire is actually everlasting or not.

« on: September 26, 2017, 06:47:38 AM »
This is my very last doubt before all my misconceptions in Islam is cleared up.

Is the story of Harut and Marut a creation myth or superstition?
I just need answer on this.

and another "Strong Ex-Muslim debater" as the Disbelievers say down

« on: September 25, 2017, 07:42:52 PM »
Since this is my last day,I will be going through Abdullah Sameer articles and trying to refute his arguments so

<Infidel's link removed>

Can you disprove this?

GENERAL TOPICS | BOARD ANNOUNCEMENTS / My last day in Debates and Politics
« on: September 25, 2017, 01:47:10 PM »
Basically,I wanted to tell you,Im gonna quit debating and getting into politics,the issue is, I dont really wanna debate or discuss about such things that much anymore,its starting to get boring so I'm gonna stop being involved in arguments too much,don't get me wrong I'll still stay a Muslim, but I just dont see the point in debating anymore I want to live as a normal Muslim rather than arguing too much, Im sick of all the death threats,the insults,etc so from now on I'll be a simple Muslim I will be on here,but very very rarely,like once a month or so,

so yeah,I wont be debating or anything anymore and Ill keep my faith as something i follow Personally rather than you know,Debating and arguing on it or for it,I'll keep it as something I personally follow or believe as the truth.

These have been a good 2 years into these kind of things but I just want to go back to who I'm infact,I'm not even that Old I'm only 15 believe it or not.

So from now on I wont be debating or anything that much anymore,my faith will be something I believe personally, so yeah, Goodbye and Masalama

Allah yerhamak to all the people who helped me here on my doubts,etc I will use this site as answers for doubts,but I wont use it to debate or disprove anything,

so yeah, goodbye and Salam,I wont be debating or arguing or refuting anything anymore.


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