Ahmadis

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paarsurrey said:
May GodAllahYHWH bless you!
Thanks

The problem here with some of my Christian friends is that they don’t let God speak for himself. If they would have done it they would find a straight passage from the OTBible on every important issue, if Bible is a living book that answers every rational question. When they don’t get support from the Bible, they think they are wiser than God, so they try putting words into God’s mouth first for the Claim and then for the Reason which is usually not found there. One is left wondering if the Christian God is living and All-Wise or He has delegated His powers to them.
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I have no idea what you are talking about. You’d have to give samples of when you think we are doing this.

I have to ask you. Why do you come to our home (this forum is home to Catholics) and insult us in this way? I would never go to a Muslim forum and insult muslims. If you dont’ like someone… don’t visit them. It’s that simple.

to say the things you are saying about Christiatiy you have to believe that christians are absolute idiots. If we are then we are not worth your time.
 
BelFarfalla said:
I have no idea what you are talking about. You’d have to give samples of when you think we are doing this.

I have to ask you. Why do you come to our home (this forum is home to Catholics) and insult us in this way? I would never go to a Muslim forum and insult muslims. If you dont’ like someone… don’t visit them. It’s that simple.

to say the things you are saying about Christiatiy you have to believe that christians are absolute idiots. If we are then we are not worth your time.
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The problem here lies in paasurreys understanding of christianity.
The thing is, he doesnt understand it.
Im not being horrible or cruel paarsurrey, but really, you dont.
You believe in Islam, we believe in christanity, plain and simple.
You fail to see the concept of the trinity, the reason Jesus died on the cross for us, and many other aspects of christianity.
You are more than welcome here paarsurrey, but understand this, we will not convert…
We believe in Jesus to be the son of God, and thats that.
Its that cut and dry.
May God bless you Paarsurrey.
 
paarsurrey said:
Hi
May GodAllahYHWH bless dolphinlove and all the Catholics. Please remain steadfast on you faith and never convert.
Thanks
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You bet your bottom dollar ill always be catholic 👍
Although we dont agree with what we believe, i still think you are a peaceful and good person.
 
Ahmadis- Fourth Article of Faith.

THE BELIEF IN THE
PROPHETS
The fourth fundamental article of faith in Islam is belief in all the prophets. This article is in fact a logical conclusion to the third one. The same philosophy as underlies the belief in all books also necessitates belief in all the prophets. The Holy Quran speaks of the many prophets who mostly belong to the Middle Eastern line of prophethood, beginning with Adam upto the time of Muhammad, peace be upon him. But there are exceptions to the rule. There are two things which are specifically mentioned in the Quran relating to this issue:

a) Although the names and short histories of some prophets were revealed to the Holy Founder of Islam, the list is in no way exhaustive. They are just specimen names, and there are a large number of prophets do not find mention in the Quran.

b) In the list of prophets who are specifically mentioned, there are certain names which do not seem to belong to the prophets of Israel. Many commentators therefore are inclined to believe that they are non-Arab prophets who are included in the list just for the sake of representation of the outer world. For instance, Dhul-Kifl is one name in the list of prophets which is unheard of in the Arab or Semitic references. Some scholars seem to have traced this name to Buddha, who was of Kapeel, which was the capital of a small state situated on the border of India and Nepal. Buddha not only belonged to Kapeel, but was many a time referred to as being ‘Of Kapeel’. This is exactly what is meant by the word ‘Dhul-Kifl’. It should be remembered that the consonant ‘p’ is not present in Arabic, and the nearest one to it is ‘fa’. Hence, Kapeel transliterated into Arabic becomes Kifl.

Apart from the evidence of the Quran, there is one reference which is controversial among the commentators. There is a tradition reported from the Holy Prophet (sa) which speaks of an Indian prophet by name. In his words:

There was a prophet of God in India who was dark in colour and his name was Kahan.1

Now anyone acquainted with the history of Indian religions would immediately connect this description to Lord Krishna, who is invariably described in the Hindu literature as being dark of complexion. Also, the title Kanhaya is added to his name Krishna. Kanhaya contains the same consonants K,N,H as does the name Kahan – in no way an insignificant similarity. But whether any non-Arab prophet was mentioned by name or not is only an academic discussion. There is no denying the fact that the Holy Quran makes it incumbent on every Muslim not only to believe in all the prophets, but it also clearly informs us that in every region of the world and in every age, God did raise messengers and prophets.

This belief in principle in the truth of the founding prophets and also the minor prophets of other religions is a unique declaration of the Quran, absent in all other divine books. It throws light on the universality of creation as well as on the universality of Islam itself. If the Quranic claim that the teachings of the Quran are for the entire world is true, then it has to recognise the truth of all prophets. Otherwise the followers of so many different religions will not find any connecting bridge between themselves and Islam.

The recognition of the truth of all books and the recognition of the truth of all prophets is a revolutionary declaration which has many benefits for man as a whole. Among other things, it powerfully paves the way for inter-religious peace and harmony. How can one be at peace with the followers of other religions if one considers them to be impostors and if one monopolises the truth only for the religious divines of one’s own faith?

It is a universal observation that the followers of various religions tend to know very little about the doctrinal aspects of their own religions. It is the ordained priesthood or other leaders who seem to be the custodians of religious knowledge, and it is to them that the common people turn when they stand in need of religious guidance. Such people are far more sensitive to the question of the honour of their prophets and divines than they are even on the issue of God and His honour.
To be continued in the next post
Thanks
 
Hi
Continued from the previous post

Apart from Islam, none of the divine books of religions bear testimony to the truth of the founders of other religions. The absence of any recognition of the truth of prophets other than their own has insulated religions from one another, each one claiming to monopolise truth, each viewing the prophets of other religions as impostors. Although in every day life we do not find this expressed in such strong terms, the hard reality remains, that if the followers of any religion take their beliefs seriously, they have to consider all other religions to be false, even at their sources. It is impossible to conceive a Christian, a true believer in Christianity as he understands it today, who would testify to the truth of Buddha, Krishna and Zoroaster. Particularly, the Christian stance against the Holy Prophet (sa) of Islam is exactly the one mentioned above; they have to denounce him as an impostor, otherwise the only alternative for them is to become Muslims. The orientalists discussing this subject have always maintained this position very clearly, many among them having gone to the extent of showing undisguised hostility towards the founder of Islam on the premise that he had to be false. The same applies to other religions alike.

Although in every day life we do not come across such glaring examples of discourtesy and insult, but whether one keeps one’s views to oneself or expresses them openly, the barrier still remains. It is evident from this that the followers of all religions have compartmentalised themselves against all others, and the barrier between truth and falsehood, right or wrong does succeed in preventing the religious harmony so much needed by man today.

Of course, there are very civilised and educated Christians in the world, who out of courtesy would not offend the sensibilities of Muslims by denouncing the Holy Prophet (sa) of Islam as an impostor. However the Christians, in accordance with their beliefs, have no option but to reject the truth of the founder of Islam. In the case of a Muslim however, it is a completely different story. When he speaks of Jesus Christ or Moses or Krishna or Buddha with veneration and love, he does so because he has no other option. It is a part of the fundamental article of his faith to extend not just a human courtesy, but to genuinely believe in their truth and honour. In the light of this, this article of faith appears to hold an importance of global scale. It establishes inter- religious peace and harmony and genuinely creates an atmosphere of mutual trust and love. Like the Unity of God it holds the intrinsic quality of being irreplaceable – there is no alternative.

The Promised Messiah, Hadrat Mirza Ghulam Ahmad of Qadian, has summarised the Islamic belief in other prophets as follows:

One of the principles which forms the basis of my belief refers to the established religions of the world. These religions have met with wide acceptance in various regions of the earth. They have acquired a measure of age, and have reached a stage of maturity. God has informed me that none of these religions were false at their source and none of the prophets impostors.2

This is a beautiful principle, which promotes peace and harmony, and which lays the foundation for reconciliation, and which helps the moral condition of man. All prophets that have appeared in the world, regardless of whether they dwelt in India or Persia or China, or in some other country, we believe in the truth of them, one and all. 3

With the establishment of this fact that there had to be prophets all over the world in all ages who originated from God, the stage seems to be set for a universal prophet. The acceptance of a universal prophet requires a reciprocity. When you expect others to believe in someone you consider to be true, it would certainly help if you bear witness to the truth of such holy people in whom the other party has unshakeable faith.
To be continued in the next post
Thanks
 
Hi
continued from the previous post

Islam therefore lays down the foundation for the universality of a single prophet. As such the claim of the Quran – that the Holy Prophet (sa) was raised not only for Arabia but for the whole of mankind – is founded on a sound philosophy. We find mention in every religion of a utopian future or golden age when all mankind would be brought under the one flag. But there does not seem to be any foundation laid for the unification of man in his beliefs and dogmas. It was for the first time in the history of religion that Islam paved the way for a universal religion by the declaration that all the people of the world, at different times, were blessed with the advent of divine messengers.

According to the Holy Quran, the institution of prophethood is universal and timeless. There are two terms used to indicate the same office, each with slightly different connotations. The term An-Nabi has the connotation of prophecy. Those whom God chooses to represent Him are implanted with the knowledge of certain important events regarding the future. They are also told of things past, which were unknown to the people, and his knowledge of them stand as a sign of his being informed by an All-Knowing Being. Prophecy as such establishes the truth of the prophets, so that people may submit to them and accept their message.

The second term used in connection with prophets, is Al-Rasool or Messenger. This refers to such contents of the prophet’s revelation as deal with important messages to be delivered to mankind on God’s behalf. Those messages could be speaking of a new code of law, or they could simply be admonishing people for their past lapses in reference to previous revealed laws.

Both these functions unite in a single person, and as such all prophets can be termed as messengers, and all messengers as prophets.

According to Islam, all prophets are human beings and none bear superhuman characteristics. Wherever some miracles are attributed to prophets, which are understood to indicate their superhuman character, the categorical and clear statements of the Quran reject such a notion. Raising of the dead is one of such miracles attributed to certain prophets. Although similar descriptions are found in many divine scriptures or religious books, according to the Quran they are not meant to be taken literally, but have a metaphorical connotation. For instance, it is attributed to Jesus (as) that he raised the dead into a new life. But the Holy Quran speaks of the Holy Prophet Muhammad (sa) in the same terms, with the same words being applied to his miracle of spiritual revival. Similar is the case of creating birds out of clay and causing them to fly in the name of God. These birds are only human beings who are bestowed with the faculty of spiritual flight, as against the earthly people.

No prophet is granted an exceptionally long term of life which makes him distinctly different and above the brotherhood of prophets to which he belongs. Nor is any prophet mentioned as having risen bodily to remote recesses of the universe. Wherever there is such mention, it is spiritual ascent which is meant, not bodily ascent, which the Quran categorically declares is against the character of prophets. When the Holy Founder of Islam was required by the People of the Book to physically ascend to heaven and bring back a book, the answer which God taught him was simply this:
Say to them: ‘My Lord is far above (such childish conduct). I am no more than a human being and a prophet.’ Surah Bani-Israel (Ch. 17: V.94)

to be continued in the next post
Thanks
 
Hi
continued from the previous post

This answer rejects all claims about other prophets who are understood to have ascended physically to heaven. The argument implied in this answer is that no human being and no prophet can rise bodily to heaven, otherwise the Prophet Muhammad (sa) could also have repeated the same miracle. The emphasis on the human characteristics of prophets and their human limitations is one of the most beautiful features of fundamental Islamic teachings. Prophets rise above their fellow human beings not because they were gifted with superhuman qualities, but only because they gave a better account of the qualities that they had been gifted with. They remained human despite having ascended to great spiritual heights, and their conduct as such is inimitable by other human beings.

On the issue of continuity of prophecy, Islam categorically declares the Holy Prophet (sa) of Islam to be the last of the law- bearing prophets and the Quran to be the last Divine book of law, perfected and protected till the end of time. Obviously a book which is perfect and also protected from interpolation transcends alteration. No change is warranted on both counts. As long as a book is perfect and protected from human interpolation, no change is justified.

As far as prophecy other than law-bearing prophecy is concerned, the possibility of its continuity is clearly mentioned in the Quran. Again there are clear prophecies about such divine Founder of Islam and the Holy Book – the Quran. The following verse of Surah Al-Nisa leaves no ambiguity about this:

And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs, and the Righteous. Surah Al-Nisa (Ch. 4: V.70)

In short, Islam is declared in the Quran to be the last perfected religion for the benefit of mankind, after which no new teaching would be revealed to annul the teachings of Islam, nor would a new independent prophet be born outside the domain of Islam; any new prophet would be completely subordinate to the Holy Prophet Muhammadsa.

The prophets always came to deliver a message. That message was not confined to the areas of beliefs, but also covered the areasre of practices and implementation of the beliefs. The teachings are divided into two large categories:

How to improve one’s relationship with God.
How to conduct oneself in relation to one’s fellow human beings.
These two categories in fact cover all aspects of religious laws. We cannot enter into a lengthy discussion of how this task is carried out to perfection in Islam, but perhaps it would be appropriate to illustrate a few important features of this teaching of universal character.
Finished- Ahmadis Foruth Article of Faith
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Hi
Ahmadis- Next Article of Faith

LIFE AFTER DEATH
The question of life after death has always agitated the minds of people belonging to all religions and all ages alike. There is also the atheistic view which totally denies the possibility of life after death. The religions which believe in life after death can be divided into two categories.

Those which believe in the reincarnation of the soul of a dead person into a new human or animal form of existence.

Those which believe in an otherworldly state of existence after death.
The atheistic view is outside the domain of this discussion. As far as Islamic doctrine is concerned, Islam belongs to that category of religions which totally rejects all possibilities of reincarnation in any form. But those who believe in some otherworldly form of spiritual or carnal existence are divided among themselves on so many planes. Within each religion the understanding differs. Hence, with reference to the views held by the followers of various religions, no belief can be attributed to them without fear of contradiction.

In Islam itself there are different views held by different sects or Muslim scholars. The general understanding tends to perceive the otherworldly form as very similar to the carnal one here on earth. The concept of heaven and hell consequently present a material image rather than a spiritual image of things to be. Heaven is presented, according to their concept, as an immeasurably large garden literally abounding in beautiful trees casting eternal shadows under which rivers will flow. The rivers would be of milk and honey. The garden will be fruit bearing and all man may desire of fruits would be his at his command. The meat would be that of birds of all sorts; it is only for one to wish which meat he particularly craves. Female companions of exceeding beauty and refinement would be provided to the pious men, with no limit imposed on the number, which will be decided according to their capacity. As many as they can cope with will be theirs. What would they do? How would they relate with each other? Will they bear children or lead a barren life of enjoyment? These are all the moot questions. The enjoyment, as it is conceived, is intensely sensual. No work to be performed, no labour to be wasted, no effort to be made. A perfect life (if such life can be called perfect) of complete and total indolence, with the option of overeating and over-drinking, because also wine will be flowing close to the rivers of milk and honey. No fear of dyspepsia or intoxication! Reclining on heavenly cushions of silk and brocade, they will while their time away in eternal bliss – but what an eternal bliss!

In Islam, there are others who categorically reject this naive understanding of the Quranic references to heaven, and prove with many a reference to verses of the Holy Quran that what it describes is just metaphorical imagery which has no carnality about it. In fact the Holy Quran makes it amply clear that the form of existence of the life to come will be so different from all known forms of life here on earth, that it is beyond human imagination even to have the slightest glimpse of the otherworldly realities.

We will raise you into a form of which you have not the slightest knowledge. Surah Al-Waqiah (Ch. 56: V.62)

This is the categorical statement of the Quran on the subject. In recent times, the founder of the Ahmadiyya Community, Hadrat Mirza Ghulam Ahmad (as) of Qadian, presented this view of spiritual existence as against carnal existence in his unique and outstanding treatise entitled 'The Philosophy of the Teachings of Islam". All views propounded in the book are well documented with Quranic references and traditions of the Holy Founder of Islam. A brief account is reproduced here.
Continued
 
continued.

According to his profound study, the life in the hereafter would not be material. Instead, it would be of a spiritual nature of which we can only visualise certain aspects. We cannot determine precisely how things will take shape. One of the salient features of his vision of the hereafter concerns the soul giving birth to another rarer entity, which would occupy the same position in relation to the soul as the soul occupies in relation to our carnal existence here on earth. This birth of a soul from within the soul will be related to the sort of life that we have lived here on earth. If our lives here are spent in submission to the will of God and in accordance with His commands, our tastes gradually become cultured and attuned to enjoying spiritual pleasures as against carnal pleasures. Within the soul a sort of embryonic soul begins to take shape. New faculties are born and new tastes are acquired, in which those accustomed to carnal pleasures find no enjoyment. These new types of refined human beings can find the content of their heart. Sacrifice instead of the usurpation of others’ rights becomes enjoyable. Forgiveness takes the upper hand of revenge, and love with no selfish motive is born like a second nature, replacing all relationships that have ulterior motives. Thus, one can say a new soul within the soul is in the offing.

All these projections regarding the development of the soul are inferences drawn from various verses of the Holy Quran, yet the exact nature of future events cannot be precisely determined. One can only say that something along these lines would take place, the details of which lie beyond the reach of human understanding. There are certain aspects of the new life which need to be discussed. The concept of hell and heaven in Islam is completely different from the normally held view. Hell and heaven are not two different places occupying separate time and space. According to the Holy Quran, the heaven covers the entire universe. ‘Where would be hell then?’ enquired some of the companions of the Holy Prophet. ‘At the same place’, was the answer, ‘but you do not have the faculty to understand their coexistence.’ That is to say in ordinary human terms, they may seem to occupy the same time-space, but in reality because they belong to different dimensions, so they will coexist without interfering and inter-relating with each other.

But what is the meaning of heavenly bliss, the tortures of the fire of hell? In answer to this question, the Promised Messiah (as) has illustrated the issue in the following terms: If a man is almost dying of thirst, and is otherwise healthy, cool water can provide him such deeply satisfying pleasure as cannot be derived from the ordinary experience of drinking water, or even the most delicious drink of his choice. If a man is thirsty and hungry as well, and he needs an immediate source of energy, a chilled bunch of grapes can provide him with such deep satisfaction as is not experienced by the same in ordinary circumstances. But the pre-requisite for these pleasures is good health. Now visualise a very sick man, who is nauseating and trying to vomit whatever liquid is left in him, and is at the verge of death through dehydration. Offer him a glass of cool water, or a chilled bunch of grapes, then not to mention his accepting them, a mere glance of them would create a state of revulsion and absolute abhorrence in him.
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In illustrations like these, the Promised Messiah (as) made it clear that hell and heaven are only issues of relativity. A healthy soul which has acquired the taste for good things, when brought into close proximity of the objects of its choice, will draw even greater pleasure than before. All that a healthy spiritual man was craving was nearness to God and His attributes and to imitate divine virtues. In heaven, such a healthy soul would begin to see and conceive and feel the nearness of the attributes of God like never before. They, according to the Promised Messiah, would not remain merely spiritual values, but would acquire ethereal forms and shapes, which the newly born heavenly spirit would enjoy with the help of the erstwhile soul, which would function as the body. That again would be a matter of relativity. The converse will be true of hell, in the sense that an unhealthy soul would create an unhealthy body for the new soul of the hereafter. And the same factors which provide pleasure to the healthy soul would provide torture and deep suffering for this unhealthy entity.

When we refer to mind or soul in comparison to our carnal body, there is a vast difference in the nature of their existence, which is almost inconceivable. Every part of the body is alive and is throbbing with life, not only in material terms but also in awareness. Every particle of the human body is gifted with some sort of awareness. Scientists try to express that awareness in terms of electronic pulses, but that is a very crude way of describing the overall awareness of the conscious and subconscious mind and the immune system and other independent functions of the human body, which still lie far beyond our power of comprehension.

So what is that awareness? How can it be defined and explained – that Ultimate ‘I’ in every living thing. Can we refer to it as ego in psychological terms? But never has a psychologist succeeded in defining the ego. It is that something which in religious terms is described as the soul. There is no way we can measure the distance between the soul and the carnal body. In terms of rarity, the soul even in our crudest perception, is so rare and ultra-refined that in no way can it be likened to the body that it occupies. Now try to conceive the scenario of the birth of a soul within the soul over a period of billions of years. At the end of a long day, we find a soul within a soul, which would have the same comparison in terms of rarity as a human soul here on earth has with the human body. Something similar to this will take place, and in relative terms, the future existence of life would also have two states combined into one entity. In relative terms, one state would be like body and the other like soul. In comparison to our bodies, our soul would appear like a body to the newly evolved essence of existence.

For further details, readers are advised to read the full treatise, which deals not only with this subject, but also discusses some other very interesting topics which agitate the minds of people the world over.

In short, each individual creates his own hell or his own heaven, and in accordance with his own state each heaven differs from the other person’s heaven, and each hell differs from the other person’s hell, though apparently they occupy the same space and time in otherworldly dimensions.

What happens to man’s soul between the time of his carnal death and his resurrection on the Day of Judgement? The Holy Prophet (sa) is reported to have said that after our death windows will open up in the grave; for the pious people, windows open from heaven, and for the wicked people they open towards hell. However, if we were to open up a grave, we would not find any windows! So literal acceptance of these words will not convey the true meaning of this subject. It is impossible that the Holy Prophet (sa) should ever misinform us, hence here he had to be speaking metaphorically. Had it not been so, then every time we dig up a grave, we should find windows, either opening into hell, or letting in the fragrant and pleasant air of paradise. But we witness neither of these. So what do the Holy Prophet’s words mean?
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continued

The grave is actually an intermediary phase of existence between this life and the life to come. Here, spiritual life will progress gradually through many stages until it reaches its ultimate destiny. Then by the Command of Allah, a trumpet will be blown, and the final spiritual form will come into being. In this interim period, different souls would pass through a semblance of heaven or hell before reaching their final stage of perfection, fit and ready to be raised into a completely transformed entity. The Quran illustrates this concept beautifully:

Your first creation and your second creation will be identical. Surah Luqman (Ch. 31: V.29)

Pondering over the birth of a child from a single cell, one finds the following Quranic statement:

See how God gives you various shapes in the womb. Surah Al-Imran (Ch. 3: V.7)

Now this subject is related to the subject of the two identical creations mentioned above. Take for example the case of such children as are congenitally ill. They do not suddenly contract illness at the time of delivery, rather they gradually develop into a state of morbidity which is progressive and which starts from the time of their early embryonic stage. Similarly, the soul of a person who is spiritually diseased, in that embryonic stage before its final resurrection on the Day of Judgement, will suffer through a semblance of hell and will remain uneasy in that period of the grave as does an unhealthy child in the womb of its mother. The ways of a healthy child are totally different, even his kicking is appreciated by the mother.

The question that now arises is: Will the soul also progress as does the child in the mother’s womb, and will it pass through all these stages? The answer to this can be found in the very same verse of the Quran: ‘Ma khalakakum wa ma basukum illa ka nafsin wahidin’ – your first creation and your second creation will be identical.

To understand the second creation, we need to understand the way a baby takes shape in a mother’s womb. These forms apparently only take nine months to develop, while in reality the creation of life is spread over billions of years. Going back to the beginning of zoological life, the baby passes through almost all the stages of the evolution of life. From the beginning of the pregnancy, through to its culmination nine months later, the development of the child reflects all the stages of creation. In other words, all the phases of evolution are being repeated in those nine months, one after the other, and at such great speed that it is beyond our imagination. It keeps alive the stages of the system of evolution, and presents a picture of it.

The creation of life underwent a long period of development to reach the form that we witness in nine months. This sheds light on the fact that the period of our first creation was very long, and our second creation will also span a long period. By studying these nine months we can learn something of the billions of years of the history of life, and also about the evolution of souls in the next world. It is perhaps safe to infer that the time from the early origin of life to the ultimate creation of man, would perhaps be needed once again for the development of the soul after the death.

In support of this reasoning, the Quran categorically declares that when the souls are resurrected they will talk to one another, trying to determine how long they tarried on the earth. Some will say, ‘We tarried for a day’ while others will say ‘for even less than a day.’ Allah will then say: ‘No even that is not correct.’ In other words, Allah will say that ‘You tarried on earth for much less than what you estimate.’ In reality, the relationship of one life-span to a small part of the day is more or less the same ratio that the time of the soul’s resurrection will have to its previous entire life. The further away something is, the smaller it appears. Our childhood seems like an experience of just a few seconds. The greater the distance of the stars, the smaller they appear. What Allah is trying to tell us is that we won’t find ourselves being judged the very next day after we die. Instead, judgement will take place in such a distant future that our previous lives will seem like a matter of a few seconds to us, like a small point a long way away.

In short, man’s resurrection is described as a transformation that he cannot envisage and an event that is as certain as his existence here on earth. All these subjects have been explained in detail in the Holy Quran
 
Hi
Divine Decree- Another Article of Ahmadi Faith
alislam.org/

We have covered in detail the five fundamental beliefs in Islam. There are, however, many other beliefs which are also very important in Islam. We will mention a few of these below:

(vi) A Muslim believes in taqdir or the Divine Decree. In Islamic philosophy taqdir, or God’s decree, controls the eventual outcome of all actions in this universe.

(vii) A Muslim believes that every person is born innocent and free from sin. Sin is a conscious breach of some ordinance of God brought to one’s attention by the Prophet, or by one’s own intellect, a God-given faculty. Only when a person reaches maturity of understanding and can distinguish between right and wrong, does he become accountable for his actions.

(viii) A Muslim believes that God does not hold anyone responsible unless He has shown him the right way. This is the reason why God has sent so many messengers and revelations. God always sends His guidance and warning before inflicting His punishment on people.

(ix) A Muslim believes that faith is not meaningful if it is followed blindly, without reasoning or understanding. A person should use his powers of reasoning and reflect upon God’s teachings.

(x) A Muslim believes that every person is responsible for his own deeds and that no one carries the burden of another. On the Day of Judgment, no intercession will be accepted on behalf of another and each soul will be rewarded according to what it had earned.

(xi) A Muslim believes that all prophets were sent by God and that no distinction should be made among them in this respect.

Thanks
 
Wow Paarsurrey,
You have been busy getting this information together…
 
Ahamdis why is ISLAM so peaceful to non-Muslims.

The Qur’anic peace (“…be merciful to one another, but ruthless to unbelievers” Sura 48:29) compared to in the beatitudes (Matthew 5:3), it is the Christian principle to “love your enemies” (whereby Christians are by mandated to love all Muslims). The Muslim concept can be viewed as the opposite extreme as is evident in the Hadith where they are required to persecute the Christians & Jews:

*“when judgment day arrives, Allah will give every Muslim, a Jew or Christian to kill so that the Muslim will not enter into hell fire.” *(Mishkat Al-Messabih, vol. 2, no.5552)

Even the Qur’an alludes to the fact that Muslims are to not befriend Jews or Christians.
“O ye who believe! Take not the Jews and the Christians for your friends and protectors. They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is one of them. Allah guideth not a people unjust.” Sura 5:51

Sura 5:51, 9:5, 9:29 and many others verses have given rise to cultural divisions and this attitude is even applied today with the infamous and influential Muslim, Ayatollah Khomeini’s contempt for non-Muslims:
There are eleven things which are impure: urine, excrement, sperm, bones, blood, dogs, pigs, non-Muslim men and women, wine, beer, and the sweat of the excrement-eating camel.
Every part of the body of a non-Muslim individual is impure, even the hair on his hand and his body hair, his nails, and all the secretions of the body.
Any man or woman who denies the existence of Allah, or believes in His partners [the Christian Trinity], or else does not believe in His Prophet Muhammad, is impure (in the same way as are excrement, urine, dog, and wine). He is so even if he doubts any one of these principles.
It is forbidden to touch a page of the Qur’an with anything impure; if such a thing should happen, the page must immediately be washed.
One must avoid giving the Qur’an to an infidel; it is even recommended that it be **forcibly taken away **from him if he already has it in his hands”

In Conclusion:
What the West doesn’t understand is that according to Islam, Sura 2:256, which teaches freedom of religion, IS NO LONGER VALID AS IT HAS BEEN ABROGATED ‘Naskh’ BY LATER REVELATIONS which were given to Mohammed.

In his book, How to Perfect the Science of the Qur’an (Al-Itqan), writes Mr. Al-Syoti, in volume 2 page 37; “**THE VERSE OF THE SWORD 9:5 HAS ABROGATED (annulled, cancelled) one hundred and twenty four Qur’anic verses and all what came in the Qur’an on matters of forgiving and ignoring, unbelievers have been replaced (Mansookha), BY THE VERSE OF THE SWORD.” **

This is also conferred by the highest of the interpreters of the Qur’an. For further evidence refer to the following; Kitab Al-Nasekh Wal-mansookh, by Al-Neesaburi. Al-Hafeth Ibnu Katheer Ibin Abas. Al-Tasheel Lulum Al-Tanzeel. Al-Husain Ibn Fadl. Abu Abdullah Muhammad Ibn Hazm. Al-Muhaqiq Abu Al-Qasim Hibatullah Ibn Salameh. Al-Sudy Wa-AlDahak. Muhammad Abdulsalam Faraj.

The evidence on the abrogation of verses which calls for tolerance and patience CANNOT BE REFUTED. PEOPLE IN THE WEST NEED TO BE AWAKENED, they cannot ignore what is really taught in the East, that is; to Islamize the West. Again, the banners one sees in all Islamic rallies and demonstrations proves the point - “Islam to the World.” (Walid, Crash Course in Jihad, pg 4)

VERY PEACEFUL…
 
dolphinlove said:
Wow Paarsurrey,
You have been busy getting this information together…
Click to expand...
Hi
Would you like something about the true concept of Jihad? Please remember that Muhammad had prophesized that when Messiah (his second metaphoric coming) then he would abolish the Religious Wars absolutely. No wonder then that the PromisedMessiahImamMahdi 1835-1908 has fulfilled this prophecy; and you are witness to it that Ahmadis are a peaceful community.
So; would you like something about the true concept of Jihad?
Thanks

The first and primary source on “Jesus did not die on Cross” and later died naturally is the pristine Word of God revealed on the PromisedMessiahImamMahdi 1835-1908.
 
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