Apostate prophet finds belief in reason; logic leads to God?

In answer to the video "Who (Really) Wrote The Quran?"

In order to know if one has the right approach to knowledge, one has to see whether the chosen approach is beneficial in terms of personal insight as well as insight into the surrounding world, what does this approach teach and where does it lead. What does it imply about truth, what truth is, and where truth can be found, what does it say about how to live one's every day life.

There are 3 main domains that the chosen approach must satisfactorily address; intellectually, morally, spiritually.

Intellectually; Why is the universe the way that it is and why are we able to learn and understand it? Why should man even probe the secrets of the universe.

Morally; how should life be lived and according to which virtues? In what circumstances is it better to be humble or proud, gentle or fierce, merciful or stern, patient or hasty? How does experience and the ability to overcome obstacles develop us in these virtues?

Spiritually: Why does mankind exist, more specifically why is my own life worth living? What point does my existence accomplish in the broader scheme of things?

Every single human being will eventually be confronted with these questions and will adopt some form of value system that attempts to address them. The only question to ask is whether or not the ideology to which they have committed can successfully and coherently address these dimensions of life in a manner that provides meaningful guidance.

Only Islam unifies all of life’s ethical, rational, and spiritual pursuits under the singular aim of attaining nearness to God, providing a firm foundation for true personal development in all spheres. The Quran speaks to human intuition in a way that renders reality meaningful, unravelling all of the paradoxical knots of confusion. Haqq/truth is used in the Quran to refer to what is real 10:32 but also to mean purpose 16:3 as well as rights and responsibility 30:47. Reality is therefore meaningful (makes intellectual sense) and purposeful (makes spiritual sense), and this is something that corresponds to human intuition. 

The Quranic discourse helps us make sense of what’s important and what’s relevant in our lives, what to focus on to achieve true spiritual, moral and intellectual growth. It does so by appealing to the existing knowledge of the fitrah.

Those who accepted the warners sent to them, firstly did it because they were not prejudiced but focused on the message that was being preached, noticing it agreed with elementary reason, their geneticly hardwired cognition of the higher realities, and their observation of the universe. That message was in addition transmitted by men who were obviously not deceitful charlatans motivated by any worldy pursuit.

These noble messengers knew that what they were comunicating could not be bought by any ammount of riches and favors, and were among the best of people in their nation

3:161,6:50,90,109,127,145,160,180,10:72,12:104,33:21,34:47,36:21,68:4,11:51,29,62"They said: O Salih! surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped? And as to that which you call us to, most surely we are in disquieting doubt".

Simple observation also shows that had these men been seeking illegitimate profits under the guise of prophethood, they would be surrounded by the affluent, yet the contrary can consistently be seen with every prophet. It was in fact one of the common reproaches which the aristocrats use to issue against them and the Quran particularily depicts how the prophet Nuh and his poor assemblies were the target of such scorn 11:27-30. Again, some very elementary points can be critically and objectively analyzed to assess the truthfulness of a person claiming prophethood.

None of these points have been meticulously and comprehensively documented on a scope even remotely comparable to Muhammad:
How was his life prior to the claim? What is his message? Then how did his life become after his claim? How consistent was it with the message and that of those prophets that preceded him? How much did he have to sacrifice in all aspects of life by upholding that message and what did it bring him? How did his successes and failures affect his thoughts, words and deeds? Finally what kind of fruits did his message produce in the lives of his contemporaries?

Apostate prophet needs seeing to believe; Religion vs empirical evidence?

In answer to the video "Who (Really) Wrote The Quran?"

By definition, belief in something is a firm state of mind that does not require the manifestation of the thing in question, but this does not mean that the belief is beyond reason.

For example it is much more unreasonable to assume that the world is the product of chance than of a purposeful design, especially when all the signs mentioned in the Quran, from those surrounding us every day and at each instant, down to those present in our own selves, do point in such a way to the inevitability of Judgement Day and of an afterlife, that it would be entirely unreasonable to think otherwise.

There is a reason why almost every such verses are accompanied by phrases explaining that these signs are for those who use their intellect, or as stated in the Hebrew Bible in relation to the truthfulness of its message

Prov8:9"They are all true to the understanding one, and straight to those who find knowledge".

Humans believe things everyday without seeing them so long as these things agree with their intellect and reason, only animals devoid of intelligence need to see to believe. For example most animals will never heed a warning until they see the threat and flee, while a human can reason and hearken the admonitions and prepare for all eventualities.

But then, even some animals are capable of mental deductions based on perception, without actually seeing. Still, reasonable belief doesnt render it factual, and neither was belief ever meant to become so, so as to not compromise the whole purpose of life, as stated in the Quran; spiritual growth using one's own innate spiritual sense of perception. Bringing the unseen to the seen makes spiritual growth impossible. In the account of creation, God describes how it was precisely that aspect of human life, the capacity to translate material perception to spiritual language, then grow spiritually is what awed the angels and made them bow to Adam in acknowledgment of his potential superiority over them.

The unseen isnt veiled from angels and are therefore compelled to accept these higher realities that are factual to them. That is why the Quran (and the HB, contrary to the Greek/New Testament) teaches that angels have no freedom of choice.

That belief in the unseen (God, angels, revelation, resurrection, hereafter) can never become factual doesnt make it unreasonable and in fact it is the disbelief in such concepts which is the weaker position from a rational perspective, for the reasons previously mentioned, including genetic. Genetically, it is man's ability to perceive the existence of a single Creator 7:172-3 referred to in 30:30 as man's hardwired uprightness at birth. Any notion that goes against that inborn awareness is therefore a corruption of man's spiritual nature. Pure monotheism, is the only intuitive system, one that can be naturally derived from observation and reflexion. 

There is a reason why polytheistic societies all have one superior deity above all. This is their instinct, which can then become corrupt like any natural, beneficial predisposition. The Israelites throughout their history didnt stop believing in the supreme Yhwh even when they introduced idols in the temple itself. In fact, even subconsciously, no matter their sophistries, Trinitarians have the same thing as the aforementioned polytheists, with the "Father" whose name itself implies prominence in time, rank, importance, and who generates and begets the other 2 "persons" of the Godhead. Archaeology is not indicative of the historicity of monotheistic cults. Monotheism naturally seeks the immaterial, transcendental Creator who cannot be represented. Polytheism on the other hand is expected to leave traces in history, whether sculptures or drawings of that which is worshipped.

That is also why The Quran therefore doesnt deny but rather honors the covenants made by God with previous religious communities, each being in essence a manifestation of the pre-eternal covenant that God made with all of humanity when they were still in Adam’s loins 

"And when thy Lord took from the Children of Adam, from their loins, their progeny and made them bear witness concerning themselves, “Am I not your Lord?” they said, “Yea, we bear witness”. 

The covenants made on earth renew this genetic cognition of divine oneness 

33:7"And [remember] when We made with the prophets their covenant, and with thee, and with Noah, Abraham, Moses, and Jesus the son of Mary; We made with them a solemn covenant". 

The various prophets thus served the purpose of reminding, so that no human beings can claim that they were unaware of that inner, instinctive knowledge 

7:172-3"Lest you should say on the Day of Resurrection, “Truly of this we were heedless,” or lest you should say, “[It is] only that our fathers ascribed partners unto God aforetime, and we were their progeny after them. Wilt Thou destroy us for that which the falsifiers have done?”

With such understanding in mind, one can appreciate the Quranic use of the word kafir/kuffar in reference to those that reject prophetic guidance. Although often rendered simply as "disbelievers", the word literally means to "cover up". In this case, a kafir is one that covers up his innate cognition of the higher realities.

It is well known that genetically, humans are programmed to see life forces – a phenomenon called hypersensitive agency detection – everywhere we go, regardless of whether they’re there or not. Scientists say this might be an ancient defense mechanism that helped us avoid concealed danger, such as lions crouched in the grass or venomous snakes concealed in the bush, but that it also made us "vulnerable" to inferring the existence of invisible agents, such as a benevolent God. That mechanism, labelled "System 1" also encourages us to see things dualistically, meaning we have trouble thinking of the mind and body as a single unit. This tendency emerges quite early: young children, regardless of their cultural background, are inclined to believe that they have an immortal soul. For these reasons, many scholars believe that religion arose as “a byproduct of our cognitive disposition”, ie it would be cognitively unnatural to not believe, and to think of oneself in a non-dualistic way, which is why atheists (Atheism itself is a very recent phenomenon) must fight against that natural urge to believe in an existence with a purpose, that they are a part of something bigger, that life isn’t completely futile. Even those who explicitly describe themselves as non-believers, still harbor superstitious and non-rational thought processes. It is also established that inscribed in our DNA, there is a moral compass and sense of justice making us, since the youngest age, prefer good than bad actions.

It is the general guidance referred to 20:50 and instilled in all humans without exception. The Quran thus establishes that man is hardwired with a connection to its Creator. In reference to that intimate relation, the prophet said

"He who knows his soul knows his Lord".

On the other hand the Quran warns

59:19"And be not like those who forgot Allah, so He made them forget their own souls".

If one ponders on the Quranic argumentation for the divine, one notices that it doesnt try demonstrating God's existence, but rather corrects how humans are to perceive Him and His attributes. Throughout human history, the accepting the existence of a deity was not an issue, rather the problem lied in the inability to recognize His true attributes and the manner He interacts with creation.   

Man has both a principal and a secondary nature. His secondary nature returns to dust and his essence is related to Allah. This is why the Quran attributes the spirit to Allah and the body to the earth 38:71-72. A similar notion can be found in the Hebrew Bible in

Ecc12:7"The body reverts to the dust that it was before, and the ru'ah returns to God who gave it".

It is this spirit coming from Allah, infused into Adam for the first time, to inspire him the understanding of good and evil that creates the human thirst for guidance and worship

91:7-10"And (by) a soul and He Who proportioned it. And inspired it with its wickedness and its virtue. One has succeeded whoever purified it. And one has failed whoever corrupted it".

Contrary to the convoluted HB, this peculiar human feature was not hidden  in a forbidden "tree of knowledge" but hardwired in mankind, since its inception. This is the spark, when nurtured and developed, that leads one to fulfil the goal of human creation; the worship of God. 

Apostate prophet needs pic or didnt happen; prophets and miracles?

In answer to the video "Who (Really) Wrote The Quran?"

From the angle of Miracles, we see a consistent pattern; they never force belief in a person. The HB (Deut29,Numb14), NT, and Quran all corraborate this reality. Miracles are subordinate to the moral and spiritual as well as reasonable evidences in the world around and inside man for the existance of God, and the truth brought by specific individuals.

For example the clear signs spoken of in the Quran and displayed on earth do not create belief, they stimulate that already existing belief in the Unseen for the spiritually aware, the God-conscious 10:6, those who have inner certainty 10:5 but are devoid of any spiritual dimension to the spiritually blind. Miracles, in the sense of supernatural occurences, because of their temporary nature, quickly lose their lustre in the eyes of the majority of the audience of a prophet that finds itself asking each time for more, not realizing the tremendous responsibility that goes with such a request.

The history of past nations and prophets, more particularily the Israelites, testifies to this reality. The Quran ushered an era of spiritual awakening through reasoning and observation, making the ones with insight capable of deriving the miraculous and divine presence in all things, regardless of time and space

2:118"Indeed We have made the communications clear for a people who are sure".

Only those people can reach the right conclusion from their observation, who are inclined to believe; as for the heedless people, who live like animals and the stubborn people who are resolved not to believe, the existence and the non-existence of the signs is equal. Even when such people do see a miracle, they either find all types of excuses to deny it, or temporarily accept it before reverting to their position.

Again, past nations provide ample example for this phenomenon, among them the Israelites. This is because in reality the presence or absence of miracles was irrelevant to them, since they couldnt even appreciate the daily signs attesting to higher realities around them. What prevented their belief was the message and its implication in their every day lives. A God-conscious, believer in the unseen sees confirmation of a Day of Resurrection in the cycle of life and death around him 43:11.

These kind of verses mentioning the obvious signs around man, almost always contain the same phrases explaining that the spiritual implications of these signs can only be perceived by those who already incline to the Truth, the spiritually aware, believers in the Unseen 

3:190-1"in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand, those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth". 

Islam critiqued dreams of transilvania; Blood, the only means of forgiveness?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

The only context where blood sacrifice is an obligation is when the Temple of Jerusalem is built and the people living close to it are allowed to bring their animals there. Without a Temple Jews are forbidden from bringing sacrifices. When the Temple is rebuilt in the messianic age, animal sacrifices will resume.

This by the way undermines the Christological notion of the human god/lamb's once and for all atoning sacrifice.

The concept that blood offering is a primordial requirement for sin atonement, isnt found in Jesus' sayings but in

Hebrews9:22"And almost all things are by the law purged with blood; and without shedding of blood is no remission".

Nowhere in the Jewish Scriptures do you find the message that without blood there is no remission. Besides the HB being filled with prayers of forgiveness and admonishment to repent, with or without an offering, such a notion renders meaningless the Lord's prayer in the NT. Jesus would have been teaching his followers a useless prayer of forgiveness. 

Lk11"Forgive us our sins, for we also forgive everyone who sins against us"

What is further striking is that throughout Acts, where the apostles give a number of speeches in order to convert others to the faith, the notion of Jesus' death as an atoning sacrifice is absent.

The mistake that atonement of sin requires a blood sacrifice comes from a mis-reading of Lev17 where Jews are forbidden from eating blood and told its only purpose is on the altar or to be thrown away into the dirt Lev17:13, but nowhere does it say that only blood atones.

The Torah is very specific on what types of sacrifices are brought, and for what purpose (thanksgiving, celebration, gifts to God, atonement of very specific sins, guilt, etc.). There are various types of offerings and very few had anything to do with sin. All of this is explained in Leviticus. The offerings range from animals, money, flour, incense, etc. and of course never human beings, as in the Christian model, something the God of the HB abhors.

Even then, repentance is still required along with the offering for the expiation of the specific sin to be complete. But one always finds the overarching principle that sacrifice is nothing compared to the foremost thing: obedience

1Sam15:22"Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD ?"  

Of course God does not delight in something of lesser value than another, like a human would delight in sweets rather than more valuable wholesome foods. David says:

Ps69:30-31"I will praise the name of God with a song, and will magnify him with thanksgiving. [This] also shall please the LORD better than an ox [or] bullock that hath horns and hoofs"

see also Prov15:8,16:6,Isa58:3,5,Jer4:1-2,7:3,22-23,25:5,26:3-6,36:3,7,50:20. 

The Abrahamic religions are religions of faith and deeds. The Abrahamic God did not entangle mankind in a system only His intervention can resolve, through the dramatic sending of His son/self to be beaten and murdered. He did not burden mankind with what they cannot bear, so as to purposefully condemn them.

Blood atones, but there are many other types of atonements for sins that were ordained long before the presence of a Temple, such as the time between the Exodus from Egypt and the arrival at Mount Sinai as alluded to by 

Amos5“Did you bring me sacrifices and offerings forty years in the wilderness, people of Israel?"

These parallel ways for sin atonement, other than blood, also applied during and when the temple was destroyed

Deut4:27-31"Adonai will scatter you...But from that place you will seek out Adonai your God, and you will find Him if you seek Him out with all your heart and all your being...and you will start listening to His Voice, because Adonai your God is a compassionate God.." 

What is damaging however from a Christological perspective is that the prophets of the HB did envision a time where such a thing would happen. None said a thing about believing in Jesus or any other messianic claimant, as an alternative way to be accepted by God. Instead, they were commanded by God Himself to turn to Him in prayer and repentance Hos3,14,1Kings8:46-50. This would have been the perfect occasion in scripture to integrate Jesus in the grand scheme of divine salvation. But it doesnt.

Here are some of these ways which the prophets prescribed for sin atonement, nothing about believing in Jesus or the messiah;

- repentance and confession 2Sam12:13-14,Jonah3:10,Lev26:40-42,Ezek18:21-32,33:11-16,Hosea6:6,Ps32:5,Prov21:3,Isa55:7. This way was preached by all prophets for the removal of sin because God is forgiving

Ps86:5,Numbers14:20"Then the LORD said, 'I do forgive, just as you have asked". 

David was forgiven simply through repentance as referenced earlier in 2Sam12:13. Not only that, he is also told in Ps51:18-19 that in regards to this very sin, no blood was required of him. If David's sin could be forgiven without blood, what prevents the notion from applying to other sins, just as the HB teaches in countless places? 

- truth, justice, love and charity Micah6:6-8,Prov16:6,Daniel4:27

- prayer whether sincerely made by Jews or non-Jews Hos14:2-3,1Kings8:46-52,Daniel9:19,2Chron7:13-14,6:24-40,Prov15:8,Jonah3:5-10. Numerous passages, including Hosea 14, say how prayers have taken the place of sacrifices. This is reflected in

Ps51:17"The sacrifices of God are a broken spirit, and a broken and contrite heart"

and

Hos6:6"I desire kindness and not sacrifices, the knowledge of God more than burnt offerings".

In Ps40:6 we learn that while God does place an importance on blood sacrifice, He puts more importance on penitence and the resolve to do better.

- righteousness Gen18:32,Jer5:1,2Kings13:23,20:6,Ps106:23,30,Dan4:27

- God awareness Ecc11:9-10

- fasting Jonah3:5-10,4:10

- love and faithfulness Prov16:6

- removal of idolatry Isa27:9

- suffering as a means of refinement Deut8:16,Isa48:10,Ps105:19

- death Isa22:14

- flour offerings to be placed on top of the fire offering, not necessarily on top of the blood Lev5:11-13. This could be done by placing this particular flour offering on top of other flour offerings Lev6:11 the same way as one blood offering is placed on top of another Lev4:35. This type of offering was brought by the poor, who could by definition, not afford sacrificing an animal. Flour is not mixed with the previous offering of another person, nothing indicates it was. Blood is usually sprinkled on the side of the alter, the rest drained at its base. Flour is placed on top. Nowhere do we see that the blood is placed where sin offerings are placed. The pieces of the animal offering placed on top have had their life blood drained long ago. Lev1:9 even insists these parts be washed first. At no point is there any requirement for the meal offering (flour here) be mixed with blood on top of the altar. How will it even burn if it is soaked with blood? 

- money Ex30:15

- jewelry Num31:50

- incense Num17:11-12

In fact we even read that even while the Temple is standing, it is no guarantee that blood sacrifice will expiate for sins Lev26:31. Obedience is the primary requirement for a sacrifice to be accepted, as stated earlier. Blood does not "automatically" atone

Prov15:8,21:27"the sacrifices of the wicked are an abomination before the Lord".

Even while the Temple is standing, a penitent heart is what makes the blood expiate the sins. That is why in the absence of a Temple and the impossibility to bring a sacrifice, atonement for sins is still achieveable.

The tree of life, a symbol of God's inner presence?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

That is only wishful thinking, unsupported by the plain meaning of the text. The primary purpose for which Adam and Eve were created, was to fill the earth and rule over the living creatures Gen1:28-29,2:5. They were created from the ground of the earth (not heaven) Gen2:7-8.

Adam and Eve's "immortality" was tied to eating from the Tree of Life, which they could freely access as the Garden of Eden's caretakers Gen2:15-17. Since their "immortality" was conditioned on their staying in the Garden of Eden, it means that they were actually mortal human beings who were able to benefit from the privilege of eating the fruit of the Tree of Life to stay alive indefinitely.

Their transgression, marked by the eating from another tree, the tree of knowledge, which imbued them with consciousness of both good and evil resulted in their expulsion from the Garden of Eden.

With that expulsion, their ability to eat from the fruit of the Tree of Life stopped. Had they kept eating from the tree of life, now that they are aware of not only good, but also evil, the result could have been that spiritualy degenerate people and criminals might live forever. A type of angel, an angel of destruction, the cherubim was tasked with guarding the garden's entrance to prevent that eventuality.

Thus the result of their expulsion is that they eventually died. Despite certain important variations, many fundamental aspects remain in the HB and parallel with the Quranic account, including the fact that it must have been God's plan from the beginning to ultimately place mankind on the earth, as His vicegerents 2:30. The main areas where the Quran disagrees with the Torah is that in the latter, the knowledge of good and evil were concealed from man in a "tree of knowledge" whereas the Quran clearly states that this spiritual feature is ingrained and hardwired in man 91:7-10.

According to the interpolated HB, when man ate from the tree of the knowledge of good an evil, man "became like one of us", against God's will and desire. According to the Quran, God "breathed into man of his spirit" and in sura Shams, defines it as

"He inspired the soul with the knowledge of evil and good",

meaning he was meant to "become like us". The HB still contains elements of this reality when it states that man was created in the "image of God".

This is one of many examples of Quranic intertextuality, the Quran's purposeful engagement with the biblical narrative, correcting it in a profound manner in accordance with its own distinctive theological message.

We thus see the Quran giving a consistent, comprehensive picture of creation from the beginning. Mankind were made mortals from the start 2:30 so as to allow them to be tested in their spiritual resolve and ultimately held accountable in the afterlife 

67:1-2"Blessed is He in whose hand is dominion, and He is over all things competent - who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving". 

All tools are put at man's disposal to pass this test; both inner and outward. Senses of spiritual perception to derive the higher meaning from the constant processes of this universe, and direct guidance through chosen individuals who communicate the will of the Creator. All these arrangements do not necessitate that man will succeed, or else there would be no test. Rather man was created as a volitional creature, with a neutral spiritual nature 30:30 that is shaped and developed according to one's moral choices throughout life 91:7-10. Death is therefore not an accident, nor is mankind of flawed spiritual disposition. In the Christian model, the purpose of man was redefined in the course of history. Although he was first made to live forever in heaven, man's disobedience sent him to this world and caused him to wander aimlessly as all his thoughts and deeds became stained with sin. At one point God created a device to compensate for that inherent human flaw, which is a divine sacrifice, thereby giving man a new purpose; accepting Jesus' sacrifice.

Islam critiqued finds his uswa hasana; Jesus turns his cheek or his head?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

Finally, Jesus' "love your enemy", which most Christians uneducated in their own scriptures like quoting, does not refer to all kind of enemies, only to a certain type, those to whom if replied with good and magnanimity may reform themselves and become our friends, as stated in the Quran

"It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them".

It is a call to try and show love to those who do not necessarily love us, with the hope of them changing their attitude towards us. In a passage absent from the oldest manuscripts of Luke over a wide geographical distribution, Jesus while on the cross prays to the Father 

Lk23:34"forgive them, they do not know what they are doing". 

Again, the words here are conditional and do not concern those who opposed him knowingly, and whom he condemned in his lifetime. The prayer is to those who engage in harmful behavior from ignorance. These are the type of "persecuters" Jesus, and any other prophet prayed for, because they might mend their ways once truth has been properly exposed to them.

The concept of unconditional divine "love" not only is beyond common sense, as it would encourage the oppressor in the sin and even turn the passive victim into an accomplice in the crime, but in addition this notion is one that is alien to all scriptures. Both the Quran and the previous scriptures clearly define what God loves and what He doesnt

Prov8:17"I will love those who love me, and those who seek me eagerly will find me"  

Prov15:9"The way of a wicked man is an abomination of the Lord, but He loves him who pursues righteousness".

The Greek writings themselves reflect that notion in several places as previously mentioned, including in

Jn14:21"he that has my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him".

Nothing about loving those that do not love Him, and are defiantly sinful. God certainly loves his creatures, but not the ones that willfully disobey, rather until they repent. God doesnt love the stubborn sinner but the repentent sinner. 

Nothing about loving those that do not love Him, and are defiantly sinful. In fact, immediately after stating that God 

Jn3:16"so loved the world that he gave his one and only Son" 

a restriction states to who that love extends 

"Whoever believes in him is not condemned, but whoever does not believe stands condemned". 

Further, despite the  

1Jn3"great love the Father has lavished on us...This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child". 

God certainly loves his creatures, but not the ones that wilfully disobey, until they repent. God doesnt love the stubborn sinner but the repentent sinner.

There is a reason why Love of Truth and aversion towards everything false and sinful is the natural outcome of the acceptance of the straight path. One becomes in a heightened state of spiritual awareness, constantly longing to be increased in divine knowledge and wisdom. It is however important to keep in view that the Quran here is not speaking of hatred towards the sinful person itself.

There are countless verses encouraging rectitude and compassion indiscriminately even towards one's enemies, and regardless of the person's religion or lack thereof.

Religious hatred is hatred for evil and evil deeds. This again, demonstrates the supreme pragmatism of the Quran; infatuated love and destructive hatred completely miss the mark. One hates for the sake of God and loves for the sake of God. One hates the evil deed because it harms the sinner, just as one loves the good deed because it brings one closer to guidance. The prophet encapsulated that notion when  he spoke of a category of people whom the prophets and martyrs themselves will envy on the day of resurrection 

"The best faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah. Mu’adh said, “What is it, O Messenger of Allah?” The Prophet said: That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent".

The HB surely echoes the theme of religious hatred although it amalgamates hatred towards the individual itself as reflected in David's

Psalms119:104-5,139:21-22"From Your precepts I shall gain understanding; therefore, I hate all ways of falsehood. Your words are a lamp for my foot, and light for my path...Did I not hate Your enemies, O Lord? With those who rise up against You, I quarrel. I hate them with utmost hatred; they have become my enemies"

as well as Solomon's Proverbs2:7-10,13:5.

Islam critiqued seeks guidance and finds Quran; a Muslim's relationship with his Lord?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

The Quran says, Fear of God, awareness of the seriousness of His threats avoids one from falling into self-complacency, makes one feel obliged at all times to act upon Divine Commands and regard the righteous good deeds as insignificant in the face of divine perfection 7:99,70:24-8. This state of mind further frees one from any tinge of idolatry as it makes one aware that no protector ultimately exists outside of Allah 

6:14,51,70,17:111"Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification" 33:17"Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper".

That notion is such a crucial component of faith that after introducing His identity through His observable attributes, God describes His servants as those who, among other lofty characteristics, fear the seriousness of His threats more than they desire His reward 25:60-77.

Fear however can never be the sole constituent of belief, it must be balanced with 2 other elements; hope 12:87 and love for God

32:16"call upon their Sustainer in fear and in hope"  

21:90"These people exerted their utmost in righteous deeds and called upon Us with love and fear and they remained humble before Us".

From a philosophical viewpoint, fear,  whether in the natural or spiritual world, is an asset without which survival is impossible. But it must be balanced and controlled or else it leads to stagnation and even death. As is taught to us by the Creator, spiritually, fear must be balanced with love and trust.

The correct attitude is to never fall into either extreme, becoming self-complacent or hopeless of God's mercy. This upright perspective leads one to continuously strive to increase safety/iman in Allah. 

This balanced attitude is reflected in the saying of the prophet 

“If the believer knew what was with Allah of punishment, no one would hope for Paradise; and if the disbeliever knew what was with Allah of Mercy, no one would despair of attaining Paradise".

Elsewhere the Quran describes the successful as those who "hope" to meet their Lord and "hope" for His forgiveness 2:218,18:110.

This is a sign of humility, when even within the same verse, those people are reassured that Allah is surely forgiving and merciful, they still keep in mind that salvation is ultimately in God's hands

2:218"Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful".

The believer in those concepts, the one who knows what God demands of Him and what not, what His Sustainer loves in His servant and what not, continuously toils in the path of truth, without pride and self content. Contrary to the scripturally indefensible concept of an unconditionally loving God, which leads to conceit and self-righteousness, the one striving to meet God's explicit criteria of approval, constantly remains God-conscious. He remains humble, never thinking he is beyond reproach, fearing the seriousness of God's threats as well as hoping for His mercy, until he meets his Creator.

39:23"Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills".

The Love is evident in the word IMAN that denotes profound and sincere feeling of safety implying that one is in complete trust of a protective entity, that is, God. One cannot feel safe in an entity without having love for that entity, and knowing in turn that the entity is loving.

This is where the Quran explains that this love isnt reciprocal, but more intense when coming from God.

He is as al-rahman, the intensification of rahma. The root R-H-M means WOMB. Therefore in order to imagine what this word actually means one has to picture the womb and what it does to the fetus. It nurtures, protects, provides warmth, love etc. without even the fetus being aware of it. This word describes God's unconditional, intricate, unfathomable love for His creatures. There are several literary devices the Quran uses to illustrate the concept of divine love.

For example in sura fatiha. Allah is firstly called rabb/the Raiser or Sustainer. Since it is a word implying authority, and that authority doesnt necessarily evoke the concept of love, immidiately after, God is called al rahman. It is in the intensive form, but another characteristic of the word is that it does not cover the future. Which is why rahim comes next, undetermined in time. This makes the rabb take care with love now by answering present needs, and does the same for later needs.

However, to strike a balance in human psyche, who is now told that the master answers with intense love, the concept of accountability is introduced malik yawm eddin/master of the day of judgement. This is because intense love is most often abused of, negatively taken advantage of. So, although God's love in unconditional when it comes to caring for His creatures and making all necessary arrangements for their ultimate success, such love does not confuse His perfect justice and does not prevent Him in the least from applying the appropriate sentence no matter how severe. This is the Quran's supreme precision, pragmatism, consistency in the manner it conveys its concepts and interconnects them from word to word, verse to verse, chapter to chapter.

Mercy is a particular attribute of God, described as being "ordained" upon God's self 6:12,54. None of the other divine attributes have been described with this expression "kataba ala nafsihi". This statement is meant to emphasize that Allah is merciful but also that Allah made mercy a self imposed mandate upon himself. When something is written, it conveys the sense that it is well established and solid. God is the Creator and Owner, Sustainer of the universe. He makes it function in accordance with the laws He likes and these laws are rooted in His mercy. He in addition decided to inform His servants of that self imposed commitment, yet He ows them nothing.

"Do you think that this lady can throw her son in the fire?" We replied, "No, if she has the power not to throw it (in the fire)." The Prophet then said, "Allah is more merciful to His slaves than this lady to her son".

Another hadith demonstrates how, if Allah were to create anything to make it enter into one of the abodes of the hereafter, it would be to make it enter paradise 

"The Prophet (ﷺ) said, "(The people will be thrown into Hell ( Fire) and it will keep on saying, 'Is there any more?' till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, 'Qad! Qad! (enough! enough!) By Your 'Izzat (Honor and Power) and Your Karam (Generosity)!' Paradise will remain spacious enough to accommodate more people until Allah will create a new creation and let them dwell in the superfluous space of Paradise". 

These new creation could be the dwellers of hell that will eventually be admitted to paradise, or something else known to Allah.   

Divine mercy is thus hardwired into the teachings of the prophet and the Quranic revelation,

even in those passages most quoted by Islam critics attempting to cast it into an evil and wantonly violent religion. There is simply no plausible way to understand the Quran in a manner bereft of mercy and compassion. An interesting parallel can be made with a statement from the Tanakh

Psalms89:3"a world which manifests Your loving kindness, You did build".

Giving requires a receiver. So God created human beings to be the recipients of His bounty. He has brought mankind into existence and established a system of moral accountability it is therefore natural that He makes all necessary arrangements for a just retribution

41:2"A revelation from the Beneficent, the Merciful Allah".

Spiritual guidance is a natural consequence of this Mercy, despite most men being unworthy of it

43:5"shall We then turn away the reminder from you altogether because you are an extravagant people?"

Islam critiqued relationship status; to hate or love YHWH?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

The naive depiction of a loving God that Christian missionaries keep harping upon is scripturally baseless. Both in the HB, the Greek writings, let alone the Quran. It is nothing but a missionary ploy.

That is why the Quran quotes the people making a basless, verbal claim

5:18"The Jews and the Christians have said: We are the sons of God and his well-beloved ones".

The overarching Quranic principle of divine, indiscriminate justice is that none can claim favor for himself simply on account of belonging to a race or community. A Muslim will not be beloved by God just by being a Muslim. To secure God’s approbation, one must behave as a Muslim should. A Muslim is one that has recalibrated his life on all levels so as to build a relationship with God.

If one goes back to the HB, one notices that the pervasive emotion the religion demands in relation to God, isnt love but fear. The Quran describes the righteous in the hereafter as the one who "khashiya" the beneficient God without seeing Him in this world. The word denotes fear of Allah not only on account of the fear of His punishment as is the case with "khawf", but it stresses a sense of humility and awe at Allah's glory and greatness, something only the ones who ponder and reflect at the higher meanings of things can achieve, hence the repeated statements that

35:28"only those of His servants fear Allah who have knowledge".

The verse ends with a statement that infuses hope in the God-conscious

"verily Allah is Mighty, Forgiving".

Many Quranic passages follow that pattern of balancing the attributes of God among one another, in order to infuse hope after a warning or a feeling of reassurance following glad tidings. Such is the case in 85:4-14 first mentioning the just and severe requital of a group of criminals, then the praise of the righteous, and the passage concludes with

"And He is the Forgiving/ghafur, the Loving/wadud".

Both words amplify the concepts to the utmost; He is 'forgiving' of the sins of those sinners who repent, and is 'Loving' to the servants who are good-doers. This illustrates the concept of iman/feeling of safety in Allah (as will be detailed shortly). It is a balance between fear, hope, love.

As to the HB, when the Israelites feared they might die if they continued to experience revelation and so asked of Moses to step in and be their intermediary with God, they were told that it is precisely the awe of God that humbles a person and prevents him from sin, keeps evil away, makes him walk aright and perform justice

Malachi2:5-6,Prov19:23,Ex20:16-17"in order that His awe shall be upon your faces, so that you shall not sin".

The same is stated in the Quran 79:40. As the psalmist states, the one wo performs justice and rigtheousness can only be one whose

Ps119:120"flesh bristles from fear of You, and I dread Your judgments".

Ezra to whom part of the book of Chronicles is traditionally attributed to, states, while recalling the prophet David's prayer

1Chr16:30"Quake before Him, all the earth.."

To fear God reverently is actually among the 613 commandements revealed at Sinai Deut6:13,10:20 and reiterated time and again by the prophets 1Sam12:24-5, including Solomon, the wisest of all prophets who stated when concluding the last book attributed to him that fear from, and servitude to God is the whole purpose of man's existence Ecc12:13-14. In fact the whole of creation has been arranged in such a way so as to result in fear of God for the spiritually aware, who cannot but perceive God's all-encompassing grasp in the functioning of all existence Ecc3:14.

His father David before him echoed that universal purpose, it is every human's duty, to be inculcated from the youngest age

Ps34:12,Ps33:8"Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him".

He also stated, in the context of a time where all nations will be brought low before the Jewish people and either convert to Judaism or die

Ps2:11"Serve the Lord with fear, and rejoice with quaking".

God fearing is a precondition for divine acceptance and guidance Ps25:12, one of the prime qualities of the righteous believer Ex18:21, up to the most respected, upright leaders of a community 2Sam23:3 and prophets

Isa8:13,Ps5:8,Ps34:10"Fear the Lord, His holy ones".

The love of YHWH certainly has degrees, it is directly proportional to the servant's fear, not love, of Him. Fear of God is the pre-condition to wisdom itself, as well as discipline, uprightness and true knowledge, and to gaining God's praise and acceptance Ps111:10,112:1,Prov1:7,8:13.

David also stated that

Ps19:10"the fear of the Lord is pure"

and hence the absence of that fear is often equated with disbelief Jer2:19. This is why the unconditionally loving YHWH will consider those who do not fear Him as worthless and deserving a severe chastisement. Those in fear of Him, more particularily of His chastisment, will be saved and rewarded Mal3:5,20,Ps85:10,Prov28:14. As the Quran equally states, fear of God, when kept in view in one's daily life and actions, inevitably leads to reward in the Hereafter 55:46,76:5-10,79:40-1.
It will be the fear of God that will animate the mythical messianic figure that will come at the end of times to restore justice and righteousness Isa11:2-5 and it is the fear of God, carved into the hearts of the Jews at the end of times that will make them walk the straight path forever Jer32:38-40.

The fear, awe and reverence to God is so deeply rooted in the teachings of Judaism that they may not pronounce what they have construed as His actual proper name

Deut28:58"fear this glorious and awesome name, the Lord, your God".

Seeing God's name as so sacred that it shouldn't be mentioned is condemned as a great injustice in the Quran 2:114. The remembrance of God, praising Him by His name and attributes is an important part of a worshiper's rituals, continuously commanded in the Quran

87:1"Glorify the name of your Lord, the Most High".

Islam critiqued digs deep and finds gold; the sharia is more profound than thought?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

In the Quran, the central notion in matter of religious responsibilities is that a person's own taqwa, his God-consciousness, should be the primary driving force leading him to instinctively choose the right course of action.

This idea is rooted in the pervasive Quranic notion that mankind is ingrained with a spiritual fabric. That fabric, combined with the spiritual senses of perception 23:78,46:26,67:23,76:2 create an understanding of what is good and bad for the soul and helps hearkening the calls of the self-reproaching soul in place of the evil-inciting conscience whenever a moral crisis arises. It is with that implicit notion that the Quran in many places refers to the commendable deeds with the general term maaruf or accepted, and to the evil deeds as munkar/rejected.

Furthermore, besides the basic responsibilities of national defense, looking after the indigent and ensuring security, the sharia has very little to say about matters of administration. Its silence on the obligatory taxable amount of its Muslim citizen, which is the most basic means by which an administration can function, reflects this notion. It is left to those in governance to work out the details of Zakat depending on the needs of their society and state. This silence also allows for the passage of time where changing conditions and circumstances may require changes in the amount of Zakat levied.

The Quran therefore and neither the prophet elucidate a concept of an Islamic state, but of a just society, and the leader must be the embodiment and guardian of such equity and spiritual uprightness.

The verse 2:177 reiterating the issue of direction in prayer comes between verses discussing the laws of religion, it is a warning given to the Muslims that they should not fall into the error into which the previous people fell, who sacrificed the spirit of religion for the outward ceremonial. Internal purity goes in parallel with the external which is why the Quran refers to the Sharia/Law as the Book and the Wisdom 2:151 referring to the body and soul of the sharia respectively, to its commandments and their philosophy. The previous nations, namely the Jews, had neglected this aspect as Jesus amply demonstrates in the NT.

The essence of religion, we are here told 2:177, is faith in God and benevolence towards men which Allah compares to an uphill climb 90:11-20 or as Jesus eloquently describes in the NT

Matt7:13-14"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it".

This important Quranic notion reflects even within its style, abruptly turning from topics of theology and spirituality, to matters of law. For example in sura nisaa, after a long passage dealing with questions on theology, the sura ends with a question on the law of inheritance, thus showing how interwoven moral exhortations and practical legislations are.

That is why there are no clear and unambiguous statements from the prophet as regards his succession, he left to the people to choose based on merit. In case of failure, it is considered the duty of every member of that society to uproot the corrupt leader(s).

The Shia on one side see the prophet's household as most justified in being the leaders of the ummah because of their proximity to the prophet and his teachings. They in fact argue that his household is divinely protected in terms of righteousness to allow them to embody the virtues of an islamic society.

The Sunnis on the other side believe that the prophet's companions are more warranted in being the leaders, again based on their proximity to the prophet and superior understanding of his teachings.

Both groups therefore, even though they differ as to where the leader must come from, agree that this leader must possess outstanding moral virtues. 

A major aspect of the prophet Muhammad's leadership is combining authority, power and consultation, with mercy and gentleness. This combination is difficult to achieve, especially when one extends such integrity both to the public and private sphere, as he did. Many verses testify to those qualities of his as of paramount importance in the success of his mission 3:159,9:61,128,21:107,42:38,68:4. Not a single Muslim leader today embodies those leadership qualities as promoted in the Quran through the prophet's example. They were hardly found even among the first successors, hence their chaotic rule, and certainly not in the caliphs that came after them. 3 of the first 4 caliphs were killed. Had Abu Bakr's rule extended for more than two years, one can assume he would have known the same fate. After Ali, Muslim caliphs did not gain power through the consensus of a majority, despite the presence of disruptive and rebellious pockets, but by imposing themselves on their Muslim subjects. Their purely materialistic motives were also far detached from the original vision of the first 4. 

For example, although the Ottomans expanded the caliphate in all directions yet not a single sultan made the trip to Mecca for pilgrimage. When one studies Islamic history following the prophet's death, seeing that even the likes of Ali whose integrity was undisputed but had nevertheless to battle internal opponents to the point he was assassinated, then what makes someone like ISIS leader Baghdadi remotely believe he could revive and establish a caliphate? 

Neither the Quran nor the prophet promote the notion of an Islamic state. What Islam calls for is the end to religious persecution and all types of injustice. That is why the prophet never named a successor but laid the ground for a just and pious society, which should then naturally choose a righteous leader. If on the other hand the society lacks moral values, it will neither raise at its head a worthy leader, nor uproot a tyrant. Besides denouncing tyrants and their practices, the Quran equally condemns those living under tyrannical regimes and that become such obedient servants of the sinful leaders that they become their accomplices in crime, accepting every falsehood and suppressing every protest that is voiced in favor of the truth in order to firmly establish corruption in the land 43:51-4, instead of being upholders of truth and rising against falsehood among eachother and ultimately against the leaders of mischief 

90:8-10"Have We not given him two eyes, And a tongue and two lips, And pointed out to him the two conspicuous ways?" 

103:2-3"..enjoin on each other truth, and enjoin on each other patience". 

Yet we read a completely opposite directive in the HB in in Ecc10:20 that one should never rebel, neither openly or in secret, against this kind of rulers. This idea is the basis by which many rulers, ancient and more recent, especially from the Christian world, found justification for their ruthlessness and corruption.

Moral and spiritual degradation quickly spreads in such a society. That is why to enjoin what is good and to forbid what is evil, has been ordained on the Muslim community as a duty and the community which performs this duty has been declared to be the best community 3:104-10 as opposed to those, such as the Israelites as amply demonstrated in their own scriptures, as well as other nations, who not only did not forbid eachother from sin, but also ended up being assimilated by the polytheists in their midst 5:78-81,7:65 resulting in miseries that affected the community as a whole 

8:25"And fear an affliction which may not smite those of you in particular who are unjust; and know that Allah is severe in requiting (evil)". 

Such people, despite believing in God, deem it dangerous to do anything against their leaders' dignity, but as for the Creator and Lord of the universe, they do not attribute to Him the same dignity nor are they ashamed in transgressing His limits 

4:108,71:13"What is the matter with you that you fear not the greatness of Allah?".

In Islam therefore, each individual has the duty to uphold the moral standards of the community, and the community has the collective responsibility to enforce these standards. Ideally, the moral health of individuals contributes to the moral health of society, while the moral integrity of society encourages and provides fertile ground for the proper moral and spiritual development of each of its members. This principle can be derived from the Quran’s charge to both individuals and the collective community that they enjoin right and forbid wrong 3:104, 110; 9:71.

The Quran relates how obedience to the prophet Muhammad, who was equally a ruler, was restricted to 60:12"what is good" meaning that should even he, a prophet, enjoin something on his followers that seems to be outside the bounds of morality and righteousness then none should obey him.

There is thus no basis for the caliphate with an ideology for territorial expansion in either the Quran or in prophetic traditions. These wars did not happen under the prophet's authority. Neither the prophet nor the Quran approve of unprovoked aggression. The life and wars of the prophet testify to this.  

"`Abdullah bin `Umar came to us and we hoped that he would narrate to us a good Hadith. But before we asked him, a man got up and said to him, "O Abu `Abdur-Rahman! Narrate to us about the battles during the time of the afflictions, as Allah says:-- 'And fight them until there is no more afflictions (i.e. no more worshipping of others besides Allah).'" (2.193) Ibn `Umar said (to the man), "Do you know what is meant by afflictions? Let your mother bereave you! Muhammad used to fight against the pagans, for a Muslim was put to trial in his religion (The pagans will either kill him or chain him as a captive). His fighting was not like your fighting which is carried on for the sake of ruling".

During the Prophet's lifetime, while the Quran was being revealed, no act of hostility was initiated by him against an enemy because of his religion. For instance, the Jews of Qaynuqa fought alongside Muslim ranks after Badr, a Jewish Rabbi fought and called upon his fellow Jews to fight alongside the Prophet against the Quraysh at Uhud, even many idolaters fought on the Prophet's side at Hunayn and al-Ta’if. The confusion about the tradition of war in Islam arises from the fact that the decision to join in these wars was given religious justification, because it is the right of every human being to have the freedom to choose his religion, Islam or else. Confusion is also due to the Muslims' enemies being identified by their religious beliefs in relation to Islam; kuffar, mushrikun and ahl al-kitab. There is no compulsion in religion, and until the end of days, ironically the same day which, those who deceptively level these false accusations against the prophet, think that all races and nations will be forcefully bowing to their God Zech14. The notion of divinely sanctioned conquests and subjugation, decimation of foreign population is purely a Judeo-Christian one. 

The wars of the first 4 caliphs were the closest to the Quran's ideology of war in that it was actually a war of liberation of the oppressed people of the Roman, Persian and Egyptian nations from centuries of tyranny. There is a reason why the early Islamic state expanded with such speed, the local people did not resist and instead embraced the Muslim liberators that brought positive change in all aspects of their lives, whether they decided to convert or keep their own belief system. For example the Judeo-Christian population of Syria preferred Muslim rule to that of the Christian Byzantine empire. Seeing this phenomenon occuring all throughout the Muslims territories is what made some medieval jurists argue that the Islamic System is a much better one than any man-made law as it opposed oppression. The purpose of waging Islamic war, became in their eyes to spread the sharia, which includes laws accommodating non-Muslim communities. This supremacist view of the Islamic system is what made Ibn Khaldun argue that Islam had to ultimately spread globally, even by coercion. Throughout time, dominant powers viewed and still do, their societal order as superior, seeking to spread it by all means so as to safeguard their geopolitical interests. It is to be noted that Ibn khaldun maintained that warfare is intrinsic to human history, since immemorial times. He did not argue that cessation of warfare was something unthinkable to Islam. Prior to ibn Khaldun, other Muslim scholars the likes of  al-Turtushi described wars as “social anomalies”. Al-Hasan ibn ‛Abd Allah compared wars “to diseases of society”.

The vast majority of Muslim scholars past and present, view war as a necessary remedy against aggression. Going back to ibn Rushd/Averoes, he reported the controversies of his time as to whether an enemy should be killed because of his hostility or solely for his religious difference and refusal to accept Islam. As one goes through the various legal opinions of the Muslim scholars throughout time and up until the modern era, what transpires is that their understanding of what is required of the Quran and the prophet in terms of warfare reflects the political and ideological environments in which they formulated their ideas. But the historical facts are clear; none of the wars in the times of the prophet and the early caliphs were done against a people solely because of their religious differences. The massive, but progressive conversions, could by no means be due to the fear of being enslaved by the Arab Muslims during the early Islamic conquests. Otherwise, we should expect many people to have renounced Islam following the military and political decline of Muslim power in the world. 

Islam critiqued loses all orientation; the flexibe sharia?

In answer to the video "Allah is NOT Forgiving, Merciful or Loving"

The Quran explicitly addresses only a handful of principle issues, leaving the rest to the Prophetic Sunna. These are the transmitted Oral records of the teachings, deeds and sayings, silent permissions or disapprovals of the prophet, as well as various reports of his companions and household. That prophetic sunna itself is largely concerned with matters of worship and the basic foundation of social, human justice.

That is why the biggest part of the Sacred Law is the result of a jurist' own independent mental deductions, which is called in Islamic law, ijtihad. If one looks at the compilations of the Traditions, the chapters concerning ritual worship are far longer than those on social transactions. The reason is that acts of ritual worship are independent of changes throughout time. In contrast, social transactions require explanation according to the changes in circumstances and eras.

Binding people with fixed and uniform rules would be harsh and inconvenient. There is thus very little room for analogical reasoning in matters of ritual worship, while in social transactions it operates on a very wide scale. In the Quran too, the commands regarding transactions are mostly framed in general and universal terms. Malik ibn Anas, the author of the Muwatta', rejected a suggestion by the Abbasid caliph Abu Jaafar al-Mansur to enforce his juristic doctrines as the law of the land. The caliph said

“I have decided to copy your book, send one copy of it to each of the regions of the caliphate, and order [the people] to abide by it and not leave it to anything else”. Malik replied “O leader of the faithful, do not do so, for people have already learnt certain views and known certain traditions, and the inhabitants of each region have adhered to one or the other of the different opinions of the Companions of God’s Apostle and others according to which their religious practice has been shaped. Preventing them from that will be hard, so leave people to their practice and to what they have chosen for themselves".

It is to be noted that following the prophet, the successive leaders of the Muslim nation that came after the 4 rightly guided caliphs (AbuBakr-Umar-Uthman-Ali) progressively carried on political roles rather than religious. This became the field of the ulama'.

The result is that very few laws are set in stone, leading to much diversity in legal Muslim opinion. Therefore, a clear distinction should be made between the jurists’ rulings based on Islamic sources and the rulings based on their personal opinions. Muslim jurists have always developed different rulings based on their interpretations and contextualization of the texts compared with the ever changing contexts that have surrounded them.

This is the wisdom of the final revelation, leaving many matters open to interpretation to allow flexibility in matters that may be contingent on circumstances and human experiences as Islam crosses various civilizations, generations, and eras. One of the seven renowned jurists of Madinah, Imam al-Qasim b. Muhammad. Abi Bakr (d.107H) stated,

“The differences amongst the companions of the Prophet Muhammad are a mercy for the servants of God”.

A person once informed the great jurist Imam Ahmad ibn Hanbal (d.241H) that a book had been written called “The Book of Differences”, and he responded that it should instead have been called “The Book of Flexibility”.

The prophet himself encouraged this kind of analogical reasoning in social matters. When he was about to send Muadh ibn Jabal to Yemen, he asked

“How will you judge when the occasion of deciding a case arises?” He replied: “I shall judge in accordance with God’s Book.” He asked: “[What will you do] if you do not find any guidance in God’s Book?” He replied: “[I shall act] in accordance with the Sunnah of God’s Apostle”. He asked: “[What will you do] if you do not find any guidance in the Sunnah of the Apostle of God and in God’s Book?” He replied: “I shall do my best to form an opinion and I shall spare no effort.” The Apostle of God then patted him on the chest and said: “Praise be to God, Who has helped the messenger of the Apostle of God to find something which pleases the Apostle of God”.

Many religious commands within the Quran are thus ambiguously framed, as a mercy and leniency. Believers are encouraged to leave them as they are instead of seeking a firm and definite interpretations 5:101-2.

This principle allows jurists to define according to their own time, space and circumstances what constitutes offenses like fasad fil ard. Whatever the conclusion be, it must be in accordance with the principles of morality and wisdom laid down in the Book. In 5:33-4 for instance, the type of crime spoken of isnt a one time offence with limited impact on the society but a steady and repeated evil, without any sign of abating, with far reaching consequences and that destabilize the society as a whole.

The passage's historical background is that of a group of people who came to Medina, they ate, rested and later in the day robbed and butchered an innocent shepherd to pieces. These criminals then cut the limbs, decapitated the shepherd(s), gouged their eyes out. After they fled, they also went on to rape women.

Secular societies have hundreds of changing, evolving laws enacted throughout the centuries by groups holding completely different worldviews. And although the Sharia law, and even the many Mosaic laws, has much less number of laws, life in a secular environment seems freer and more agreeable. This is due to Sharia not seeking to conform to the changing human whims, and their base desires. The secular system on the other hand is permissive in the essential aspects of the individual, including, sexuality, gender interaction or spirituality, which is very appealing.