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Quran for living day to day

Quran for living day to day

Injunctions for Social Living
Compiled by Muhammad Latif Chaudhery

Social injunctions are not generally included in the category of LAWS. But if any social evil becomes rampant in society, an Islamic Government can make them statutory. Some social injunctions are described as under:

1. Moderation in expenses.
i) “Eat and drink but waste not by excess.” (7:31)

ii) Do not spend without reason (need). Those who do so are the brethren of Satan. (17:26-27)

2. Get-up.
a) Use of things that produce beauty and elegance is lawful. None can proclaim them as unlawful. Details have already been given under the heading ‘Lawful and Unlawful’. (7:32)

b) Apparels provide cover for body as well as elegance for a person. (7:26)

3. Physical and Mental Capabilities.
Knowledge (mental capability) and physical strength, are both necessary. When Taloot was made commander of Israelites, they had objected to it for his not being a wealthy person and asked: “What are his qualifications for which he has been made a commander” The reply was as follows: (2:247)

“Allah has chosen him above you and has gifted him abundantly with knowledge and bodily prowess”. That is why he is chosen as your commander.

4. Conversation.
a) Always converse in clear, straightforward and decisive language, which contains no ambiguity: (33:70)

b) Use language, which is recognised by society and commonly used. (4:5) “Speak to them in words that are commonly recognised and used.”

Also adopt an elegant manner for speech: (2:83) “And speak to men in a charming way.”

c) (22:30) “And shun the words that are deceitful and showy”.

d) (6:153) “When you say something, say with justice and equity, even if it goes against your relatives.”

“Do not shout, a shrieking voice is disliked by others”. (31:19)

“Speak softly, for the harshest of sounds, without doubt, is the braying of any ass.”

5. Absurd and immodest talk.
Avoid all absurdities. One of the qualities of the believers has been stated as (23:3) “They avoid vain talk”. The word “Laghw” means vain as well as meaningless. In Surah Al-An’aam (6th Chapter of the Quran) it is said: (6:151) this includes all sorts of immodesties __ even an immodest talk __ as it arouses lewd passions.

6. Walking.
i) Do not walk in haughtiness, be moderate (31:18-19) also (17:37)

“Do not be haughty while walking, adopt moderation in your gait.”

ii) When you go out, do not allow your gaze to become bold and daring. This has been ordained both for men as well as women.

For men: (24:30)

And for women: (24:31)

7. Thoughtfulness to ponder and to comprehend.
i) Do not follow a thing without an inquiry into it. (17:36)

“Remember! Pursue not that of which you have no knowledge (which you have not inquired personally). Personal inquiry means that you gain knowledge of it through your senses of hearing and sight and on this basis, decide by your own intellect. If any link of this manner is broken, your inquiry shall remain incomplete. Look! How great is your responsibility in this matter, because Allah has given you ‘will’ and the faculty of ‘choice’; you are not a inanimate machine. For the use of this faculty, He has provided you means of investigation. One who does not make use of them, shirks his own responsibility.

This is an important injunction which if acted upon properly, turns all conspiracies and the intrigues into a complete failure and a peaceful atmosphere prevails in society.”

ii) Always ponder over things: see, hear, comprehend and then make decisions intellectually. For those who do not do so, it is said: (7:179)

Many are (amongst) the people (both) civilised and uncivilised whom We have made for hell. “They have mind wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not; they are like cattle, _ nay more astray, (because cattle, at least, follow their natural instincts). These people are heedless of warning”.

iii) When you hear a good thing, act upon it; and when you hear an absurd one keep yourself away from it. (2:285) “We hear and we obey”, has been called the believers way. And also (28:55) “And when they hear vain talk, they turn away therefrom”.

8. Spying.
“Do not spy on other people’s affairs that concern you not”. (49:12)

9. Knowledge.
i) A learned person and an illiterate one cannot be at par: (39:9) “Say: Are those who know and those who do not know, equal to each other”

ii) Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! (12:76) “And above everyone endowed with knowledge is another endowed with more knowledge.”

Nor say that my cup of knowledge is full and I do not want to know any more. Such mentality has been attributed to the non-believers. (2:88) “They say: our hearts do not need any outside information nor is there room in them for anything more to enter”.

Not to speak of others, in this respect even the Nabie was asked to keep praying. (20:114) “O My sustainer! Advance me in knowledge.”

10. Social relations.
When you meet each other, offer good wishes and blessings for safety. Thus it is said: (4:86) “One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy.”

When you enter your own house or the house of somebody else, compliment the inmates. (24:61) “As has been said earlier (24:27) enter not houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure from the grace of the Almighty Allah.”

11. Good behaviour.
i) Extend kind and good behavior to your parents kinsfolk, orphans, neighbors, friends, travelers and those serving under you: (4:36)

The words in this verse do not mean slave men and women only but also include those serving under you.

ii) Do not expect a return for your good behavior, not even thanks. Tell them: (76:9) “No reward do we desire from you, nor thanks”. (because it has been prescribed by the Divine Law; and thus the question of thankfulness does not arise).

12. Co-operation (Mutual Assistance).
“Co-operate with one another in good and virtuous matters consistent with the Divine Laws and do not co-operate in evil and bad matters.”(5:2)

13. Mutual Contacts.
“Do not behave bitterly when you meet each other”. (31:18)

14. Promise (Commitments).
Always fulfill your promise (and commitments); (17:34) “Fulfill your commitments; remember! You will be questioned about them.”

15. Visiting other people’s homes.
Do not go to other people’s home without permission. The Holy Quran has given detailed instructions in this respect: (24:27-29) “O you who believe! Enter not houses other than your own until you have sought permission and when you go in, extend your salutations to the inmates, wishing their safety and security. Observing these social etiquettes is best for you so that your society always manifests the finest. If you find no one in the house, enter not. In any case never enter until you have sought permission; if you are asked to go back, go back without feeling any displeasure. Keeping up such manners will keep improving your associations. Allah knows all that you do. There is, however, no restraint on you to enter houses not used for living, those which serve some (other) use for you (and if these are common godowns, enter not with bad intention). Always keep in mind that Allah has knowledge of what you reveal and what you conceal.”

16. Etiquettes of assembly.
a) Observe assembly etiquettes while sitting in and leaving. (58:11) “O you who believe! These hypocrites when they come to your assemblies, sit close to each other for the sake of whispering together. Thus if you are asked to make room in the assemblies (spread out), do make room, (so that the hypocrites shall also have to spread out and you will not have to suspect that they are conspiring against you. This ought to be a routine in the assemblies). Thus Allah shall make way for broadmindedness amongst you. And when you are told to rise up, do so. (These are small matters but their effects are far-reaching; and if you obey these injunctions), Allah will raise those of you to suitable ranks (and degrees) who believe in such things wholeheartedly and are acquainted with the wisdom and purpose hidden in it. Remember! Allah’s Law of Requital is well-acquainted with what you do.”

b) When you are invited for a meal, do not go there before time and do not indulge in unnecessary talk, such things may cause inconvenience to the host: (33:53) “O you who believe! Do not go to the house of the Nabie, until he invites you to a meal (and then) not (so early) as to wait for its preparation; and when you have taken your meal, disperse without seeking familiar talk. Such behaviour causes annoyance to the Nabie: he will feel shy in asking you to depart, but Allah is not hesitant to tell you the right course.”

Just imagine! The society in which the Quran was revealed to the Nabie, its level of civilisation was so low that they had to be taught etiquettes even in small matters of everyday occurrence. But after a few year’s training by the Nabie they were in a position of bringing about improvement not only in the Roman and Persian civilisations but also taught ways of living to European nations.

17. Jealousy.
Do not be jealous of others. This attitude has been condemned, when it was said: (4:54) “They feel jealous of what Allah has bestowed on others out of His bounties.”

18. Backbiting (Slandering).
(49:12) “Do not slander each other”.

19. Nicknaming others.
Do not call others by nicknames, nor stigmatise them. (49:11)

“Do not defame each other; nor be sarcastic to each other; nor call each other by (offensive) nicknames. When after having professed Eemaan (belief) in Allah, you are determined to become the bearers of graceful manners, then why nickname each other”

20. Envy.
(4:54) “Do not envy mankind for what Allah has given them of His bounty.”

21. Jesting.
Do not laugh at others: (49:11) “O you who believe! Let not one party among you laugh at others, may be they are better than those of your lot; nor let some women laugh at others, it may be that the latter are better than the former. Neither men nor women should do it.”

22. Public exposure of others.
Unless you have been subjected to an excess, do not publicly expose others. (4:148) “Allah loveth not that evil should be made public, except when injustice has been done to somebody.”

23. Mistrust.
Avoid suspicion and mistrust. (49:12)

“O you who believe! Avoid suspicion as far as possible; because some suspicion becomes sin.”

When differences arise between you, some evil-mongers taking advantage of it, begin to create suspicion among you. Be careful about it. Always have a favourable opinion about others and avoid suspicion; some suspicions reach the degree of crime and sin.

24. Ridiculing of Divine System.
Deen (the Divine System) is a very important as well as sensitive matter. Those who do not take it seriously forsake their company: (4:140) “Friendly relations with the non-believers aside, Allah has ordained in the Book that when you hear the signs of Allah (verses of the Quran) held in defiance and ridicule you are not to sit in their company, unless they stop doing this and turn to a different subject. If you join them in such a congregation you would become the like of them, although there is nothing common between them and you.”

Forsake the company of such people. (6:70) “Leave such people alone who, not to speak of the Divine System, do not give any importance to the Divine code of their own life which they have adopted and consider it as mere play and amusement.”

25. Crooked reasoning.
Do not indulge in absurd reasoning. Present your case with clear arguments, reasons, wisdom and exhortation. (16:125) “Invite people to the way of your Sustainer with wisdom and exhortation; talk to them in an elegant manner, keeping before yourselves the aims and objects of the Divine Laws and of the moral values.”

26. Anger (Rage).
Do not get into fits of extreme anger (3:133) “to control oneself when enraged” has been described by the Holy Quran as a virtue of the believers.

27. Forgiveness.
If anybody acts wrongfully in ignorance but regrets afterwards, if you think that if forgiven he shall mend himself, forgive him. Allah in most forgiving and merciful. (6:54)

28. Self-Correction (Mending one’s ways).
a) You should try correcting others, but give preference to your own correction. The Jews were admonished:(2:44) “Do you enjoin right conduct on others and forget to practise it yourselves”

b) Your own correction includes correction of your own families as well. (66:6) “O you who believe! Save yourselves and your families from the fire (of hell)”.

29. Do not bully people with your virtues.
Do not try to impress and bully people on account of self-proclaimed virtues.

Do not ascribe purity to yourselves. (53:32) “Do not keep calling yourself virtuous. He only knows best who it is who guards against evil.”

Incompatibility of words and thought (something in the mind and another thing on the tongue), is the worst habit. The state of hypocrites is described as follows: (3:167) “They say with their mouths what is not in their hearts.”
Should you like this collection kindly let me know to continue.

With regards
Muhammad Latif Chaudhery


Fifteen Great Reasons We Should Embrace and Follow the Quran-only Islam

Fifteen Great Reasons We Should Embrace and Follow the Quran-only Islam

Written by Arnold Yasin Mol
Tuesday, 21 July 2009 17:29
Islam that we should follow is the one guided strictly by the Quran’s tenets. The Hadith, the alleged second source of Islam, is unacceptable as religious guidance as it has given rise to spurious, untenable and ludicrous ideas that have corrupted practiced Islam (See: Chapters 10 and 11 of the author’s recently published book Exploring Islam in a New Light: An Understanding from the Quranic Perspective). The Quran-only Islam seeks to replace the most widely held notions of Islam that have led to sectarian divisions among Muslims, and given rise to the violence, strife, inequality and fanaticism seen so often in western portrayals of Islam. The Hadith believers think that the Quran is not sufficient or easy for us as guidance. The Quran, however, is emphatic on the points that it is detailed and self-explained (6:114; 12:111; 16:89), and straightforward, clear and sufficiently easy to follow (39:28; 43:2; 44:2, 58; 54:17, 22, 32, 40). There are at least fifteen great reasons why one should embrace and follow this Quran-only Islam:
1.The Quran provides to date the most reliable comprehensive religious guidance to humankind:
Confirming and upholding earlier divine messages, the Quran embodies the latest genuine and most comprehensive divine guidance to humankind. It is the latest divinely inspired book in Arabic, which is empirically found to remain intact in its original version, unaltered and undiluted since its compilation by the Prophet Muhammad’s trustworthy companions. The Quran excels in eloquence as well as in profundity, universal appeal, logical coherence and scientific orientation of its message. (For more illumination, see Chapter 1 of my book Exploring Islam in a New Light: An Understanding from the Quranic Perspective.)
2. The Quran gives not a new religion but the purest of all monotheistic religions.
The roots of Islam are traceable to earlier monotheistic religions such as Christianity, Judaism, Zoroastrianism and Vedic Hinduism. However, the pure monotheism that the Quran reestablishes has unfortunately been lost or diluted in earlier religions (e.g., the Trinity introduced in Christianity and polytheism and idolatry in Hinduism). The Quran corrects the errors that crept into earlier religious books and their associated religions, and at the same time upholds the original religions brought by the Prophets Abraham, Moses, Jesus and others. All earlier prophets of God are respected prophets of Islam, who are excellent examples to emulate for all Muslims. Our Prophet Muhammad was specifically urged to follow Abraham as an excellent example and follow his religion (60:4-6; 3:95; 2:135; 4:125; 16:123).
3. This religion is spiritual. The Quran calls for a religious practice that is essentially and fundamentally spiritual in nature.
The Quran urges humankind to embark on a journey of spiritual evolution, as distinguished from material wellbeing, for self-purification and to attain spiritual wisdom to lead an enriched, progressive and blissful life. For this it prescribes religious practices such as prayer and noble and humanitarian deeds along with strict moral and ethical uprightness. The Quran inspires us to envision and build a human society where peace, security, justice and compassion and an environment conducive to the uplifting of all humankind prevail.
4. This religion is humane. The Quran emphasizes mercy, compassion and service to humanity.
God wants us to be as good and kind to others as we are to ourselves (2:267). God wants us to save a man rather than kill him, and saving a man is like saving the whole of humankind (5:32). In accordance with this spirit, we need to serve humanity to save them from any danger and disadvantage—from death, disease, injury, deprivation, ignorance, misery, poverty and hunger. To be good and generous to fellow human beings, especially to those who are poor and disadvantaged, is a great virtue in the sight of God (90:12–18; 2:261, 265; 70:24–25). Serving God amounts to serving humanity in the same way as God serves them through His agents.
5. This Islam advocates social egalitarianism.
Though it sanctifies private ownership and enterprise, the Quran has a strong socialistic overtone. It urges the more wealthy sections of people in society to share their wealth and income with their poor and disadvantaged fellow beings (2:177; 76:8-9; 92:20-21; 107:1-7; etc.). The Quran states there is no piety without giving (92:18; 9:103; 3:92; 107:1–7). (For more illumination on this, see the discussion on spending in God’s Way in the author’s above-cited book.)
6. This religion advocates application of a rational approach to religion.
Typical of all practiced religions, practiced Islam is found to often distract from what are dictated by scientific knowledge and reason. The Quran, on the other hand, rather encourages us to apply reason and a scientific approach to faith. It encourages us to look throughout the universe and see how things happen:
Say (O Muhammad): Travel through the earth, and see how God hath brought forth all creation (29:20).
 Creation or change points to causal relation. The Quranic religion is one that makes man conscious of how he can change both his lot and the lot of his society. The Quran makes it amply clear that He does not change the condition of man unless he himself takes the initiative and changes it:
Verily God changeth not the condition of a people until they themselves change their own condition (13:11).
Other statements in the Quran such as that one’s reward is proportionate to one’s work, that none shoulders the burden of others, that the universe with its planetary system follows a perfect logical order underscore Islam’s rational foundation. It is only with sincere effort that man can achieve progress and success. God does not do anything on His own to reward or punish man or any creature.
7. This religion has no room for religious fanaticism or “fundamentalism”.
The Quran does not encourage a fatalistic belief in God. He has given us free will to choose between good and evil (13:11; 18:29; 76:3; 91:7–10). We are rewarded or punished according to what wedo (2: 286; 20:15; 28:84; 53:31, 39; 42:30; 6:132; 46:19; 17:19; 5:35; etc.). There should be no such thing as predestination by God or fatalism, i.e., the belief that God preordains all events. The fatalistic idea espoused by the Hadith is that God knows in advance all events, He predetermines all events, and He wills all events and, therefore, all events take place in accordance with what God knew, planned and willed. But if this idea is true, the Quranic verse that “Man hath only that for which he maketh effort” (20:15; 53:39) cannot have any meaning. For, if God decides beforehand what man will do, He cannot legitimately make him responsible for anything he does and the whole system of rewarding for good work and punishing for bad work completely breaks down, there remaining no role for religion to play for man. Fatalism or fatalistic attitude belies God’s Laws or the logical system. Fatalism or blind dependence on God, which negates the relevance of man’s own efforts is, therefore, not only a real obstacle for one’s spiritual progress, but a great impediment to overall human progress, and should therefore be shunned.
At the same time we need to note that belief in God’s Laws or the logical system also implies that we need to be mentally ready to accept, and readily accept what cannot be escaped or avoided. This is what really means accepting the given set of facts or factors, that have already been predetermined by factors, and which man must live with. The given set of predetermined facts or factors is so to say God-given or God-willed. One needs to believe in this kind of taqdir or predetermined fate or destiny, and this is not fatalism or predestination.
This Islam also rejects many other fanatic beliefs held by Muslims that are encouraged mostly by the Hadith literature (e.g., reciting Quranic verses without understanding is a virtue (thawab) or reciting such and such verses of the Quran gives such and such virtues).
8. This “Quran-only” Islam rejects sects and madhabs.
When Islam came – during the Prophet’s lifetime, there was only one Muslim group. Muslims later became divided into sects such as Shiites, Sunnis and Kharijites (who were distinct from Shiites and Sunnis), and Sunnis in turn formed four madhabs (schools of thought) – Shafi, Hanafi, Maliki and Hanbali. Subsequently, there emerged another much conservative Sunni group called Wahhabis. Such divisions among Muslims are unacceptable under the “Quran-only” Islam (3:103, 105; 6:159). The Quran urges Muslims to remain steadfast and united on the path of God (3:103, 105). The Quran states:
Verily thou (O Muhammad) hast no concern with those who have  
divided their religion and became sects. Their affair is only with
God Who will inform them of what they did. (6:159)
9. This Islam guarantees human freedom – freedom of religion and freedom of speech.
The Quran explicitly allows free human will (13:11; 18:29; 76:3; 91:7–10), which is really the basic foundation of religion, since without free will human beings could not be made accountable for their deeds. It allows freedom to choose between religions, which is implicit in the very statement that there must not be any coercion in religion (2:256). The Prophet was asked to not force anyone to his religion (10:99). Also the statement “To you your religion, to me my religion” (109:6) signifies full religious freedom and tolerance. The Prophet was asked to not revile others’ gods lest others wrongfully revile God through ignorance (6:108). Also the statement “Bear with what they say, and part from them in a nice manner” (73:10) guarantees freedom and tolerance of speech.
10. This Islam is truly a religion of peace and tolerance.
The “Quran-only” Islam is peaceful by definition. The expression “Islam” is derived from “salama”, which means “peace”. It also means submission (to God or godly values). The Quran supports only defensive wars. It strongly condemns aggressive wars and persecution and torture, and asks believers to cease hostility, if the enemy inclines to peace (2:190-193; 4:90; 8:61-62).
Fight in the way of God against those who fight against you, but initiate
not aggression. Verily God loveth not aggressors. And slay them
wherever ye find them, and drive them out of the places wherefrom they drove you out, for persecution is worse than slaughter. And fight
not with them at the Sacred Mosque until they first attack you there, but if they attack you (there), then slay them. Such is the reward of
disbelievers. But if they desist, then verily God is Ever Forgiving, Most Merciful. And fight them until there is no more persecution, and religion
is for God. But if they desist, let there be no hostility except against the wrongdoers.” (2:190–193)
The Quranic religion is a most tolerant religion, a misunderstood faith because of the influence from the widely revered Hadith literature that has perpetuated the harsh, extremist version of Islam. By historical standards also, notwithstanding the fact that Muslims often deviated from the Quran-dictated path, “Islam has a long record of tolerance” according to noted scholar on comparative religion John Esposito. The Quran strongly condemns the intolerance, violence and terrorism that are currently being orchestrated by Muslim extremists in various parts of the world. In the Quran, God has clearly and strongly warned humankind against any act of wrongdoing, murder, corruption or mischief in the land (5:32; 7:56, 74; 13:25; 26:151–152, 183; 27:48–49; 47:22–23).
Another aspect of tolerance espoused by the Quran is a forgiving attitude believers are urged to exhibit towards those who commit excesses. It recommends forgiveness in place of retaliation to the extent possible without encouraging persistence of injustice in society.
(For more on tolerance, the reader may visit the website link:, or read the relevant section in Chapter VI of the author’s book Exploring Islam in a New Light, or Edip Yuksel’s artilce “Violence and Peace” in Quran: A Reformist Translation, republished in just published Critical Thinkers for Islamic Reform.)
11. This Islam is for human dignity and equality, and respectful of genuine human rights.
The Quran has full respect for human dignity and advocates equal treatment of all human beings irrespective of race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other similar status. All men and women are equal in the eyes of God; only virtuousness determines who is nearer to Him (3:195; 4:124; 16:97; 33:35). The best in God’s sight is one who is best in righteous conduct (49:13). All the children of Adam—all men and women—deserve the same dignity:
And verily We have bestowed honor on the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our creation (17:70).
There is no room for racial discrimination in this Islam. Likewise, even though women are treated as inferior to men in traditional Islam, the Quran does not approve of such discrimination. Nor is there any rationale for discrimination on the basis of any religion in name (2:62; 5:69). For that matter, no other reason, e.g., wealth or property, strength in manpower, or status or power in society, is of any value to God (9:55, 69; 10:58, 88–89; 28:76–81; 30:39; 34:37; 43:32–35; 111:2).
The Quran guarantees private initiative and enterprise, and the right to private ownership of property(2:188). It puts a very high premium on human life, which implies a very high regard for an individual(5:32). It requires us to stand and fight for human rights and against human oppression (4:75). It forbids us to deprive others of their legitimate rights:
And wrong not men of their things (or rights), and act not corruptly in the earth, making mischief (26:183).
Thus human rights abuses that are being committed from time to time by governments or ethnic groups are things that deserve strong condemnation from Islam.
12. This Islam rejects misogyny.
The Hadith-dominated traditional Islam treats women as inferior to men. The degrading way in which women are being treated in Muslim societies has been a major stumbling block not only to their development but also to overall development of Muslim countries. It is ironic that Muslim fundamentalists or puritans display a particularly demeaning attitude toward women, treating them “as a constant source of danger, and vulnerability for Islam,” and going “as far as branding women as the main source of corruption and evil” (Khaled Abou El Fadl). The Quran rejects this misogynistic treatment of women. The ideal vision of relationship between husband and wife that the Quran depicts is that of mutual love and respect, mutual comfort, kindness and support, and equality and complementarity (30:21; 4:19; 7:189; 25:74; 2:228). The Quran grants women rights over men similar to those of men over women (2:228). Virtuous persons see their spouses and children as comfort for them (25:74). The Quran, of course, grants some edge to men over women, but that is because of the sociological situation where men share a greater financial responsibility than women. If, however, financial responsibility is shared equally by them, men and women should be treated equally as well in matters of inheritance, for example, where discrimination between men and women is being maintained. (For a fuller discussion of these and other relevant points, the reader is referred to Chapter 8 of my book Exploring Islam in a New Light.)
13. This Islam strongly advocates doing justice to all, even to enemies.
The Quran strongly exhorts us to uphold the cause of justice, if necessary by testifying against ourselves, parents and relatives (4:135), and not to let the hatred (by implication, enmity or injustice) of others make us commit any injustice or stray from doing justice (5: 8), which implies ensuring justice to all without parochial or partisan considerations, or regardless of religious or ethnic affiliations. The Quran urges us to not bribe judges to immorally grab others’ property, or to distort justice (2:188). God urges us to give right measure and not to deprive others of their rights. He urges us to maintain proper criminal justice in society – to punish people proportionately to their crimes, and where appropriate to forgive them without jeopardizing the cause of justice.
14. This Islam rejects sharia-prescribed harsh (hudud) punishments.
This Islam rejects the cruel shariah-prescribed punishments such as the punishment by death for apostates, the punishment by stoning to death for adulterers and adulteresses; cutting limbs of thieves; etc. It is the Hadith, not the Quran that prescribes the first two punishments. The cutting of limbs is an extreme or exemplary form of punishments for thieves, and that needs to be understood in a historical context. When society moves toward a more civilized way of life, the need for harsher punishments fades away. From that standpoint, limb cutting is a crude form of punishment that can be avoided without encouraging the crime. Some Muslim scholars think, the relevant word is not limb-cutting but limb-marking so that the culprits are well marked and humiliated in society (See Quran: A Reformist Translation by Edip Yuksel et. al.)
15. This Islam categorically condemns slavery and slavery-like practices.
This Islam is unequivocally against slavery and slavery-like practices, and human domination of one group over another group, and chauvinism and imperialism. Slavery is a most dehumanizing institution. A good Muslim will never enslave a person, but will rather free him or her, or keep him or her as an equal member of his family. Social egalitarianism is a major hallmark of Islam. This is the only way we evolve and elevate all men and help develop their latent talents and bring about all round progress in society. Ironically, slavery and slavery-like practices have long continued in Muslim societies, much longer than in Western societies (For example, the British government abolished slavery long ago.) because of ambiguous influence from the Hadith literature. The Hadith recommends emancipation from slavery, and at the same time permits it.
Last Updated on Tuesday, 21 July 2009 21:31
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Repentance (Tauba)

Repentance or Tauba

We all make mistakes but a mistake that is never corrected is no longer a mistake, it is a way of life. Do not think you will stand before Allah (swt) and be excused for choosing a way of life that is filled with immorality, hypocrisy, lies, injustice… No, you cannot simply call it a mistake, true mistakes get fixed, immorality of the soul persists…

Q 4:17 The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.
Q 4:18 But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, “Indeed, I have repented now,” or of those who die while they are disbelievers. For them We have prepared a painful punishment.
خدا انہیں لوگوں کی توبہ قبول فرماتا ہے جو نادانی سے بری حرکت کر بیٹھے ہیں۔ پھر جلد توبہ قبول کرلیتے ہیں پس ایسے لوگوں پر خدا مہربانی کرتا ہے۔ اور وہ سب کچھ جانتا (اور) حکمت والا ہےاور ایسے لوگوں کی توبہ قبول نہیں ہوتی جو (ساری عمر) برے کام کرتے ہیں۔ یہاں تک کہ جب ان میں سے کسی موت آموجود ہو تو اس وقت کہنے لگے کہ اب میں توبہ کرتا ہوں اور نہ ان کی (توبہ قبول ہوتی ہے) جو کفر کی حالت میں مریں۔ ایسے لوگوں کے لئے ہم نے عذاب الیم تیار کر رکھا ہے

O you who say “I believe,” if that is how you will act toward GOD you believe in then why don’t you act like that to mere mortals? Are mortals better and more deserving of respect? You who say you know GOD is watching you but continue to commit the same “mistake” over and over have noting but contempt and disrespect for the GOD you profess belief in. Your actions speak louder than your words.
If this is how you see things then why don’t you go and break the same law over and over in front of a cop and see what the treatment is for the criminals. Do not think that it is any different in the next life.

Q 68:35 Then will We treat the Muslims like the criminals?
Q 68:36 What is [the matter] with you? How do you judge?
کیا ہم فرمانبرداروں کو نافرمانوں کی طرف (نعمتوں سے) محروم کردیں گے؟
تمہیں کیا ہوگیا ہے کیسی تجویزیں کرتے ہو؟

If you think you believe then open your eyes, see what Allah has commanded; justice, mercy, humility, morality, kindness, charity, patience… This is not negotiable, you either obey Allah or you do not. All these “religious” traditions and holidays promoted by “religions” will NOT help you once you meet Allah if you have not sincerely done what is commanded. We have been warned many times…

Q ‎6:151 Say, “Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.”
کہہ کہ (لوگو) آؤ میں تمہیں وہ چیزیں پڑھ کر سناؤں جو تمہارے پروردگار نے تم پر حرام کر دی ہیں (ان کی نسبت اس نے اس طرح ارشاد فرمایا ہے) کہ کسی چیز کو خدا کا شریک نہ بنانا اور ماں باپ (سے بدسلوکی نہ کرنا بلکہ) سلوک کرتے رہنا اور ناداری (کے اندیشے) سے اپنی اولاد کو قتل نہ کرنا کیونکہ تم کو اور ان کو ہم ہی رزق دیتے ہیں اور بےحیائی کے کام ظاہر ہوں یا پوشیدہ ان کے پاس نہ پھٹکنا اور کسی جان (والے) کو جس کے قتل کو خدا نے حرام کر دیا ہے قتل نہ کرنا مگر جائز طور پر (یعنی جس کا شریعت حکم دے) ان باتوں کا وہ تمہیں ارشاد فرماتا ہے تاکہ تم سمجھو

Q ‎6:152 And do not approach the orphan’s property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember.
اور یتیم کے مال کے پاس بھی نہ جانا مگر ایسے طریق سے کہ بہت ہی پسندیدہ ہو یہاں تک کہ وہ جوانی کو پہنچ جائے اور ناپ تول انصاف کے ساتھ پوری پوری کیا کرو ہم کسی کو تکلیف نہیں دیتے مگر اس کی طاقت کے مطابق اور جب (کسی کی نسبت) کوئی بات کہو تو انصاف سے کہو گو وہ (تمہارا) رشتہ دار ہی ہو اور خدا کے عہد کو پورا کرو ان باتوں کا خدا تمہیں حکم دیتا ہے تاکہ تم نصحیت کرو

Q 6:153 And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.
اور یہ کہ میرا سیدھا رستہ یہی ہے تو تم اسی پر چلنا اور اور رستوں پر نہ چلنا کہ (ان پر چل کر) خدا کے رستے سے الگ ہو جاؤ گے ان باتوں کا خدا تمہیں حکم دیتا ہے تاکہ تم پرہیزگار بنو

As for those who do not believe, nobody is forcing you. Eat, drink and be merry until that which is inevitable comes to you. It is not upon us to either convince you or force you to believe.


Denis Daniel Kuzelj


A question by an Atheist

Question. I have difficulty in accepting this nasty and ill tempered god that our religious clergy wants us to believe in. This god is either the product of human imagination or merely an imposter. Our real Creator would never hate His creation. And He would not want to burn His creation in the Hell forever.

Answer. GOD who commands all that is good and forbids all that is evil and who gave you a free will instead of making you a mindless drone deserves blame because you disobey him? Seriously?

Do parents who raised their child, teaching him only what is best and who gave him everything, deserve blame for the crimes that child commits once he rebels and refuses to listen and obey them? Would they be considered good if they would lock him up in chains for as long as they live and prevent him from committing crimes?

As far as the eternal punishment and reward are concerned who would think of them unjust except the guilty? Would those who heeded GOD’s call and lived moral lives think that eternal reward is unjust? How about a life sentence in this world? Do you object to that? How about we let them out once and see if they do better?

All of these issues are addressed in the Quran coincidentally. I would recommend you study it and find what GOD says about it. And if you believe that there is a creator then who are you to judge him? You who cannot imagine even the creation, you who cannot imagine the size of the ocean or the size of a star or the infinity of space think that you can somehow reason out the creator? What would even make you think that? Do not judge what you cannot even imagine. 

As far as nasty and ill tempered. Where did you read that? Because GOD will punish the guilty for their evil deeds? Would you punish someone who raped your daughter? Who murdered your son? Who oppressed them and enslaved them? Are we not all GOD’s children? Know that it is not GOD who commits crimes such as these but those in DISOBEDIENCE to GOD. You are telling me it is unjust to punish the guilty?

Then will We treat the Muslims like the criminals? What is [the matter] with you? How do you judge? (Qur’an 68:35-36)

Even after our crimes GOD gives us the opportunity to repent and reform and we can be forgiven but even that is not enough? Should each and every one of us see hell with our own eyes so we can be sure? Should GOD, the creator of the universe, come to each and every one of us individually and convince us of his existence? Most of us cannot even see the mayor of our city but we think we deserve to see GOD? Seriously? 

It is human arrogance that breeds such suggestions. I have no ill will toward you and I am of the people that would help you in the time of need but I have no respect for this way of thinking. I have no respect for it because it used to be my way of thinking. Maybe you do not realize it as I have not realized it long ago that this is nothing but arrogance and ignorance to take this view. If you have not read the books and Qur’an I strongly suggest you read them for yourself. 

GOD commands us mercy, charity, humility, honesty, kindness, peace and promises eternal bliss to those who learn to espouse such qualities in this short life. Those who do not, who find it acceptable to oppress, lie, cheat, steal, kill etc and who never learn to change are promised eternal damnation. If you think about it rationally, how could someone who never changed in this life be allowed into heaven among the meek, the humble, the truthful etc, would such people not eventually turn heaven back into hell? This is a selection process you decide where you go, we will be judged with justice and nothing but justice. After justice there is nothing else.

Surah Al-Anbiya, Verse 47: And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.

You have a choice and I have a choice. You will have your deeds and I will have my deeds. You do not have to believe anything or anyone. you alone have the power over your life. GOD has warned us and now it is up to each of us. It is that simple. Whatever we may feel about it is our personal problem…

Surely this is a reminder, then let whoever wishes take the path to his Lord. — Quran 

Do it or do not do it. Whether you believe or do not believe is not my problem. It neither picks my pocket nor brakes my leg. I will continue to invite to our creator in a way I see it right, you do not have to heed the reminder nor listen to me.


Denis Daniel Kuzelj


Divine Will and Human Freedom

This article appeared on Aslan Media on July 29, 2012.

Shakespeare writes: “Some are born great, some achieve greatness, and others have greatness thrust upon them.” This pretty much sums up the role of the three groups of factors that shape human destiny: heredity, human effort, and environment. This also echoes what Scriptures would tell us.

Influenced by Muslim traditions and Muslim and Christian scholars and theologians, Muslims and Christians widely believe that God predestines the fate of human beings – how long they live, how they live, what fortune or misfortune they enjoy or suffer in life — no matter what they actually do during their time on earth. But if this were true, as I concluded in an earlier article, the whole case for religion that makes man responsible for his actions would crumble. Destiny plays a part in human life, but man largely shapes his own destiny.

The Quran states that God has created everything in due measure (taqdir, proportion or destiny) (25:2). Shakespeare puts it: “There’s a divinity that shapes our ends.” The German Philosopher Goethe says: “Man supposes that he directs his life and governs his actions, when his existence is irretrievably under the control of destiny.” David Eagleman notes in his book Incognito: “Most of what we do and think and feel is not under our conscious control.” He documents how human biology, especially the brain’s constitution and health, affects human behavior.

Certainly, though, destiny is a tricky term to understand. Often what we may call destiny or fate befalling us is nothing but the outcome of what we (or our forefathers or society) have done. The Quran states along these lines: “Whatever misfortune strikes you is due to what your hands have earned” (42:30) and “Laisa lil insani illa ma sa’a – There’s nothing for man without effort” (53:39; also see 20:15; 2:286).

The history of human civilization is that of human endeavor: unprecedented material prosperity, immense improvement in human living standards, impressive development in prevention and control of diseases, and a sharp increase in human longevity. Also look at man-caused fires, massacres, injustice, humiliation, inequality, poverty, and misery. This dark record of what man has done made Wordsworth lament “what man has made of man!” With all the arms build-up worldwide and arms race and nuclear proliferation going apace, the world stands at a tipping point. World peace hangs on a very delicate balance.

In their dreams and visions, individuals sometimes see things that foretell future events. The Quran also announces some important events in advance: the birth of Jesus who would be worthy of respect in both worlds (3:45); the birth of John (Yahya) who would be an honorable prophet to his people (3:39); Muslims’ victory at the Badr battle (3:124-126; 8:9-12); and the fall of the Roman empire (30:2-4). Call, if you will, such dreams, visions, and announcements vindications of Divine will. However, an analysis of such predicted events may suggest that underlying factors at play in most cases are rather hereditary or environmental, reflecting the predominant role of human effort, present or past.

That God does not directly will or influence events is brought out by several verses of the Quran. A key passage reads as: “Surely God does not change the condition of people until they change their own selves (nafs)” (13:11). Still another states that God lands one where one chooses to turn (4:115). God mocks those who do not feed the poor and says that if God willed, He could have fed them (36:47). Also: “If God willed, He could have guided us all” (6:149), “If He willed, He could have made humankind one nation” (5:48), and “If He willed, all would have believed” (10:99). The import of all these verses is that God does not directly determine our affairs.

Look at another important Quran verse that unequivocally upholds freedom of human choice: “The Truth (has now come) from your Lord; let, then, him who wills believe (in it), and let him who wills reject (it)” (18:29). There are other verses that categorically make human beings accountable for their own actions: “You are responsible for your own selves” (5:105) and “Spend in God’s cause, and let not your own hands lead you to ruin” (2:195).

But what do you make of such statements in the Quran that say that nothing happens without God’s knowledge (2:33) and that everything is in the Book (78:29)? Is human freedom limited by God’s knowledge and power? A great Islamic thinker Indian-Pakistani poet, philosopher Muhammad Iqbal does not think so. In his seminal work Reconstruction of Religious Thought in Islam, he forcefully and beautifully describes God’s knowledge and power in a way that admits of freely exercised creativity on the part of humankind: “If history is regarded merely as a gradually revealed photo of a predetermined order of events, then there is no room in it for novelty and initiation. Consequently, we can attach no meaning to the word ‘creation’, which has a meaning for us only in view of our own capacity for original action. The truth is that the whole theological controversy relating to predestination is due to pure speculation with no eye on the spontaneity of life, which is a fact of actual experience. No doubt, the emergence of egos endowed with the power of spontaneous and hence unforeseeable action is, in a sense, a limitation on the freedom of the all-inclusive Ego. But this limitation is not externally imposed. It is born out of His own creative freedom whereby He has chosen finite egos to be participators of His life, power, and freedom.” He further aptly notes:

It is the lot of man to share in the deeper aspirations of the universe around him and to shape his own destiny as well as that of the universe […] And in this process of progressive change God becomes a co-worker with him, provided man takes the initiative.

Several Quran verses encapsulate this idea of God becoming a co-worker with man (13:11; 8:53; 19:76; 42:23; 2:26). God adds good to those who do good (42:23). This is a God’s Law: If you start doing something good, you’re further inclined to doing the good things and if you start doing evil, you’re further attracted to the evil.

Man, as all the creation, is subject to the Laws of God, which scientists call the Laws of Nature. But note: God Himself is subject to such Laws. He never changes His Sunnah or Ways (35:43, 17:77). This Divine will, of course, constrains human freedom. None can work in contravention of such laws. But this is a general constraining factor as well as a blessing for humankind. If things hadn’t been that way, we couldn’t have ever known for sure what works for us and what does not and all scientific research would have come to a standstill.

Evolution is a natural process, taking place throughout the universe. Evolution is a manifestation of Divine will.

Submitted by Abdur Rab
Abdur Rab is a retired economist and public policy analyst and author of Exploring Islam in a New Light: A View from the Quranic Perspective, 2010. Follow Abdur Rab@Twitter.


Freedom of Religion in Islam

Freedom of Religion in Islam

Freedom of religion is one of the basic commandments from Allah. However we as Muslims have been told the opposite. I do not find anything in Qur’an which prohibits a human being from following any religion, however we are all encouraged to follow Islam being the only approved and true religion from Allah SWT.

Q 10:99 And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?
اور اگر تمہارا پروردگار چاہتا تو جتنے لوگ زمین پر ہیں سب کے سب ایمان لے آتے۔ تو کیا تم لوگوں پر زبردستی کرنا چاہتے ہو کہ وہ مومن ہوجائیں

Q 10:108 Say, “O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it. And I am not over you a manager.”
کہہ دو کہ لوگو تمہارے پروردگار کے ہاں سے تمہارے پاس حق آچکا ہے تو جو کوئی ہدایت حاصل کرتا ہے تو ہدایت سے اپنے ہی حق میں بھلائی کرتا ہے۔ اور جو گمراہی اختیار کرتا ہے تو گمراہی سے اپنا ہی نقصان کرتا ہے۔ اور میں تمہارا وکیل نہیں ہوں

Q 5:48 And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.
اور (اے پیغمبر!) ہم نے تم پر سچی کتاب نازل کی ہے جو اپنے سے پہلی کتابوں کی تصدیق کرتی ہے اور ان (سب) پر شامل ہے تو جو حکم خدا نے نازل فرمایا ہے اس کے مطابق ان کا فیصلہ کرنا اور حق جو تمہارے پاس آچکا ہے اس کو چھوڑ کر ان کی خواہشوں کی پیروی نہ کرنا ہم نے تم میں سے ہر ایک (فرقے) کے لیے ایک دستور اور طریقہ مقرر کیا ہے اور اگر خدا چاہتا تو سب کو ایک ہی شریعت پر کر دیتا مگر جو حکم اس نے تم کو دیئے ہیں ان میں وہ تمہاری آزمائش کرنی چاہتا ہے سو نیک کاموں میں جلدی کرو تم سب کو خدا کی طرف لوٹ کر جانا ہے پھر جن باتوں میں تم کو اختلاف تھا وہ تم کو بتا دے گا

Q 5:54 O you who have believed, whoever of you should revert from his religion – Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah ; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing.
اے ایمان والو اگر کوئی تم میں سے اپنے دین سے پھر جائے گا تو خدا ایسے لوگ پیدا کر دے گا جن کو وہ دوست رکھے اور جسے وہ دوست رکھیں اور جو مومنوں کے حق میں نرمی کریں اور کافروں سے سختی سے پیش آئیں خدا کی راہ میں جہاد کریں اور کسی ملامت کرنے والی کی ملامت سے نہ ڈریں یہ خدا کا فضل ہے وہ جسے چاہتا ہے دیتا ہے اور الله بڑی کشائش والا اور جاننے والا ہے

Q 5:69 Indeed, those who have believed [in Prophet Muhammad] and those who were Jews or Sabeans or Christians – those [among them] who believed in Allah and the Last Day and did righteousness – no fear will there be concerning them, nor will they grieve.
جو لوگ خدا پر اور روز آخرت پر ایمان لائیں گے اور عمل نیک کریں گے خواہ وہ مسلمان ہوں یا یہودی یا ستارہ پرست یا عیسائی ان کو (قیامت کے دن) نہ کچھ خوف ہو گا اور نہ غمناک ہوں گے

Q 2:256 There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.
دین (اسلام) میں زبردستی نہیں ہے ہدایت (صاف طور پر ظاہر اور) گمراہی سے الگ ہو چکی ہے تو جو شخص بتوں سے اعتقاد نہ رکھے اور خدا پر ایمان لائے اس نے ایسی مضبوط رسی ہاتھ میں پکڑ لی ہے جو کبھی ٹوٹنے والی نہیں اور خدا (سب کچھ) سنتا اور (سب کچھ) جانتا ہے

Q 39:41 Indeed, We sent down to you the Book for the people in truth. So whoever is guided – it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager over them.
ہم نے تم پر کتاب لوگوں (کی ہدایت) کے لئے سچائی کے ساتھ نازل کی ہے۔ تو جو شخص ہدایت پاتا ہے تو اپنے (بھلے کے) لئے اور جو گمراہ ہوتا ہے گمراہی سے تو اپنا ہی نقصان کرتا ہے۔ اور (اے پیغمبر) تم ان کے ذمہ دار نہیں ہو

Q 6:104 There has come to you enlightenment from your Lord. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], “I am not a guardian over you.”
(اے محمدﷺ! ان سے کہہ دو کہ) تمہارے (پاس) پروردگار کی طرف سے (روشن) دلیلیں پہنچ چکی ہیں تو جس نے (ان کو آنکھ کھول کر) دیکھا اس نے اپنا بھلا کیا اور جو اندھا بنا رہا اس نے اپنے حق میں برا کیا۔ اور میں تمہارا نگہبان نہیں ہوں

Q 3:90 Indeed, those who reject the message after their belief and then increase in disbelief – never will their [claimed] repentance be accepted, and they are the ones astray.
جو لوگ ایمان لانے کے بعد کافر ہو گئے پھر کفر میں بڑھتے گئے ایسوں کی توبہ ہرگز قبول نہ ہوگی اور یہ لوگ گمراہ ہیں

Q 3:20 So if they argue with you, say, “I have submitted myself to Allah [in Islam], and [so have] those who follow me.” And say to those who were given the Scripture and [to] the unlearned, “Have you submitted yourselves?” And if they submit [in Islam], they are rightly guided; but if they turn away – then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants.
اے پیغمبر اگر یہ لوگ تم سے جھگڑنے لگیں تو کہنا کہ میں اور میرے پیرو تو خدا کے فرمانبردار ہو چکے اور اہل کتاب اور ان پڑھ لوگوں سے کہو کہ کیا تم بھی (خدا کے فرمانبردار بنتے ہو) اور اسلام لاتے ہو؟ اگر یہ لوگ اسلام لے آئیں تو بے شک ہدایت پالیں اور اگر (تمہارا کہا) نہ مانیں تو تمہارا کام صرف خدا کا پیغام پہنچا دینا ہے اور خدا (اپنے) بندوں کو دیکھ رہا ہے

Q 2:217 They ask you about the sacred month – about fighting therein. Say, “Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah . And fitnah is greater than killing.” And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever – for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.
(اے محمدﷺ) لوگ تم سے عزت والے مہینوں میں لڑائی کرنے کے بارے میں دریافت کرتے ہیں کہہ دو کہ ان میں لڑنا بڑا (گناہ) ہےاور خدا کی راہ سے روکنا اور اس سے کفر کرنا اور مسجد حرام (یعنی خانہ کعبہ میں جانے) سے (بند کرنا)۔ اور اہل مسجد کو اس میں سے نکال دینا (جو یہ کفار کرتے ہیں) خدا کے نزدیک اس سے بھی زیادہ (گناہ) ہے۔ اور فتنہ انگیزی خونریزی سے بھی بڑھ کر ہے۔ اور یہ لوگ ہمیشہ تم سے لڑتے رہیں گے یہاں تک کہ اگر مقدور رکھیں تو تم کو تمہارے دین سے پھیر دیں۔ اور جو کوئی تم میں سے اپنے دین سے پھر کر (کافر ہو) جائے گا اور کافر ہی مرے گا تو ایسے لوگوں کے اعمال دنیا اور آخرت دونوں میں برباد ہوجائیں گے اور یہی لوگ دوزخ (میں جانے) والے ہیں جس میں ہمیشہ رہیں گے

Q 4:137 Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief – never will Allah forgive them, nor will He guide them to a way.
جو لوگ ایمان لائے پھر کافر ہوگئے پھر ایمان لائے پھر کافر ہوگئے پھر کفر میں بڑھتے گئے ان کو خدا نہ تو بخشے گا اور نہ سیدھا رستہ دکھائے گا

Q 2:62 Indeed, those who believed and those who were Jews or Christians or Sabeans – those [among them] who believed in Allah and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
جو لوگ مسلمان ہیں یا یہودی یا عیسائی یا ستارہ پرست، (یعنی کوئی شخص کسی قوم و مذہب کا ہو) جو خدا اور روز قیامت پر ایمان لائے گا، اور نیک عمل کرے گا، تو ایسے لوگوں کو ان (کے اعمال) کا صلہ خدا کے ہاں ملے گا اور (قیامت کے دن) ان کو نہ کسی طرح کا خوف ہوگا اور نہ وہ غم ناک ہوں گے

Q 13:40 And whether We show you part of what We promise them or take you in death, upon you is only the [duty of] notification, and upon Us is the account.
اور اگر ہم کوئی عذاب جس کا ان لوگوں سے وعدہ کرتے ہیں تمہیں دکھائیں (یعنی تمہارے روبرو ان پر نازل کریں) یا تمہاری مدت حیات پوری کر دیں (یعنی تمہارے انتقال کے بعد عذاب بھیجیں) تو تمہارا کام (ہمارے احکام کا) پہنچا دینا ہے اور ہمارا کام حساب لینا ہے

Q 9:6 And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah . Then deliver him to his place of safety. That is because they are a people who do not know.
اور اگر کوئی مشرک تم سے پناہ کا خواستگار ہو تو اس کو پناہ دو یہاں تک کہ کلام خدا سننے لگے پھر اس کو امن کی جگہ واپس پہنچادو۔ اس لیے کہ یہ بےخبر لوگ ہیں




Who are Allah’s men and people of wisdom?

Who are Allah’s men and people of wisdom?
Q39:18 Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.
جو بات کو سنتے اور اچھی باتوں کی پیروی کرتے ہیں۔ یہی وہ لوگ ہیں جن کو خدا نے ہدایت دی اور یہی عقل والے ہیں
Q3:190 Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
Q3:191 Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.
بے شک آسمانوں اور زمین کی پیدائش اور رات اور دن کے بدل بدل کے آنے جانے میں عقل والوں کے لیے نشانیاں ہیں
جو کھڑے اور بیٹھے اور لیٹے (ہر حال میں) خدا کو یاد کرتے اور آسمان اور زمین کی پیدائش میں غور کرتے (اور کہتے ہیں) کہ اے پروردگار! تو نے اس (مخلوق) کو بے فائدہ نہیں پیدا کیا تو پاک ہے تو (قیامت کے دن) ہمیں دوزخ کے عذاب سے بچائیو




Those who do not listen to Qur’an!

Those who do not listen to Qur’an!

There are people who listen to Qur’an but do not believe what it says, instead in their own pride they think they are right. They are the one who falsely believe their forefathers were on right path, And these are people who are liars.

Q 45:7 Woe to every sinful liar
Q 45:8 Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.
ہر جھوٹے گنہگار پر افسوس ہے
(کہ) خدا کی آیتیں اس کو پڑھ کر سنائی جاتی ہیں تو ان کو سن تو لیتا ہے (مگر) پھر غرور سے ضد کرتا ہے کہ گویا ان کو سنا ہی نہیں۔ سو ایسے شخص کو دکھ دینے والے عذاب کی خوشخبری سنا دو

Q 45:23 Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah ? Then will you not be reminded?
بھلا تم نے اس شخص کو دیکھا جس نے اپنی خواہش کو معبود بنا رکھا ہے اور باوجود جاننے بوجھنے کے (گمراہ ہو رہا ہے تو) خدا نے (بھی) اس کو گمراہ کردیا اور اس کے کانوں اور دل پر مہر لگا دی اور اس کی آنکھوں پر پردہ ڈال دیا۔ اب خدا کے سوا اس کو کون راہ پر لاسکتا ہے۔ بھلا تم کیوں نصیحت نہیں پکڑتے؟

Q 2:170 And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided?
اور جب ان لوگوں سے کہا جاتا ہے کہ جو (کتاب) خدا نے نازل فرمائی ہے اس کی پیروی کرو تو کہتے ہیں (نہیں) بلکہ ہم تو اسی چیز کی پیروی کریں گے جس پر ہم نے اپنے باپ دادا کو پایا۔ بھلا اگرچہ ان کے باپ دادا نہ کچھ سمجھتے ہوں اورنہ سیدھے رستے پر ہوں (تب بھی وہ انہیں کی تقلید کئے جائیں گے)