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Which Jamaat to follow ??
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[quote]I fully endorse your sentiments.Indeed! if any jammat with the right intentions is working for religion, for the sake of religion, and without any ulterior motive, then we should priase them. However, our religion or our approach towards it should also mean that our motto should be "seek and follow the path of truth" meaning that if someone points our mistake , or we see something better, we accept and modify. In other words our approach is not rigid or fixed. We are open minded and acknowledge that we can be wrong in some aspects and other jammats can be right or better in some other points. I emphasise that prophethood has finished and no jammat or no individual can claim to know the entire truth. if we look at it from an outsider's perspective, they see that firstly Islam claims to be the rightous religion, then there are 50-100 different organisations, each claimimng to be right and practicising in a different way. That looks confusing. If we look at it from a muslim's perspective.He/she is also confused, so much choice.How do I know what is right /wrong. Which jammat to choose. I re write what I have quoted to an answer to another question. If we produce radiaclly different approaches to religion that show no tolerance towards each other and in some aspects may have contrasting views like "kill all non believers" even views about the purpose of existance is to strive for Islamic domination then it becomes very difficult to justify the role of Qur'an as the rope that holds muslims together or Mezaan. Every Muslim is aware that the Qur’an has a pivotal role in our religion. And hold fast to the rope of God together and do not become disunited…. (3:103) The Holy Prophet (pbuh) has explained that the Book of God is the rope of God that stretches from Heavens to Earth. The natural outcome of this directive is that whenever Muslims encounter a difference of opinion, we resort to the Qur’an to find its solution. Unfortunately the irony is that we have gross difference of opinions concerning the interpretations of the Qur’an itself, in many instances providing contrasting explanations about its directives. This also occurred because Muslims based their Qur’anic interpretations on unsubstantiated Ahadith, different philosophies and mysticism. They also resorted to blind following of individual interpretations by religious scholars and were reluctant to question their understandings and interpretations. Furthermore the society did not encourage Intellectual inquisition towards the then accepted interpretations and beliefs about religion, to question them was looked upon as being un-Islamic. In addition to intellectual differences, the more serious issue raised by this multiplicity of interpretations of the Qur’an is that this forms the basis of the vast majority of sectarianism in Islam. Different religious groups have interpreted Qur’anic verses in different chosen ways to justify their beliefs and approaches. Each sect has adopted its own interpretation because isolating a verse from its context can associate multiple meanings to it. Understanding Islam approach based on the thinking pioneered by Imam Farahi, aspires that when the Qur’an is interpreted in light of its theme, context and sequence, with a firm grasp of its language and taking into account the time of revelation and the phase of the prophetic mission, it reduces possibilities of different understandings from the Qur’an because it uses the Qur’an itself as the first scale for understanding the Qur’an. According to Imam Farahi: "There is no justification or place for more than one interpretation in the Qur’an”. Amin Ahsen Islahi in his Qur’anic commentary, Tadabur-i-Qur’an, writes: "I have given the complete and required importance to the coherence of it’s (i.e. The Qur’an’s) text. Hence I have utilised the same diction and assertions in its entirety. In fact, I was forced to use the same diction and assertions, because after applying coherence, (The Qur’an) does not allow you to wonder in various valleys (i.e. different conclusions). The true fact becomes explicit right in front (of one’s eyes in such a manner) that unless you are ignorant or blind you would not be able to deny it." The text of the Qur’an will not accept multiplicity of explanations. This fulfils the obligatory and essential basis for the claim of the Qur’an that it is a balance in whose scales, everything must be weighed in order to ascertain the extent of truth; and criterion or distinguisher of good and evil which like a sieve sifts out good from evil. In conclusion, we must seek and follow the truth as quoted by you(7;89). We must be open minded and must not have blinkered approach. Very important to accept our mistake if some one points out. And to be able to acccept a better alternative from another person or jammat without becoming egoist. Lastly, th jammat must not be practicisng something which is against the ethos of our religion. This requires us to have the ability to think outside the " bounderies" inflicted upon us. "human mind is like a parachute it works best when open" As I understand a man that has grasped theethos of Islam, to begin with is a tolerent, polite, humble and patient person. He/she debates with others in manners that our appropriate. If we put this to test in our every day lives, how many jammats actually possess these vitues.?[/quote]
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