A rather challenging question.

[AhlaamBella]

Are you saying that Muslims cannot do anything unless it is mentioned as permissible in the Qur'an? There are so many things NOT mentioned in the Qur'an, this seems hardly a plausible way to even live. Surely there is more to your answer than just that they are not mentioned in the Qur'an.

Sorry I didn't word my post very well, thanks for pointing it out

When I say they aren't mentioned as permissible I mean they're mentioned as the opposite; forbidden. It falls under the category of associating others with Allah and not obeying His Messenger (p.b.u.h)

 

[Grace Seeker]

In Islam there are only two basic rules:

- in the affairs of worships, everything is NOT allowed (haraam) unless it has been explicitly allowed in the qur'an or given an example by prophet Muhammad SAW (sunnah). Hence innovation in acts of worships are forbidden.
- in the worldly affairs (everything else BUT worships), everything IS allowed unless it has been explicitly NOT allowed in the Qur'an or sunnah.

I actually like that way of looking at it. Makes a lot of sense. Though, I can see that even still there are some things that require common sense in terms of interpretation and application of that general principle. For instance, the services I have attended do all of the prayers in Arabic, but the sermon is in English. Technically that would be an innovation, but it makes sense to deliver the message in the common language of those in attendance.

 

[Uthman]

:salamext:

The Quran promotes tolerance and justice

Surah 109 Al Kafirun

You who reject faith (kafirun)
I do not worship what you worship
And you do not worship what I worship
I won't be a worshipper of what you worship
You won't be a worshipper of what I worship
to you be your way, and to me mine.

It's important to bear in mind the context within which this Surah was revealed in order to understand the scope of it's application. In that regard, it is mentioned in Ar-Raheeq Al-Makhtum (The Sealed Nectar), under the chapter title Attempts made to check the onward march of Islam:

[FONT=Verdana, Arial, Helvetica]Having fully perceived that Muhammad [pbuh] could never be desisted from his Call, Quraish, in a desperate attempt to quell the tidal wave of the Call, resorted to other cheap means acting from base motives[/FONT]:
​

The author then lists several ways in which the Quraish attempted to prevent Muhammad's saws call. The fifth way mentioned was as follows:

[FONT=Verdana, Arial, Helvetica]"They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you." [Al-Qur'an 68:9].
[/FONT][FONT=Verdana, Arial, Helvetica]
On the authority of Ibn Jareer and At-Tabarani, the idolaters offered that Muhammad [pbuh] worship their gods for a year, and they worship his Lord for a year. In another version, they said: "If you accept our gods, we would worship yours." Ibn Ishaq related that Al-Aswad bin Al-Muttalib, Al-Waleed bin Al-Mugheerah, Omaiyah bin Khalaf and Al-‘As bin Wa’il As-Sahmy, a constellation of influential polytheists, intercepted the Prophet [pbuh] while he was circumambulating in the Holy Sanctuary, and offered him to worship that they worshipped, and they worship that he worshipped so that, according to them, both parties would reach a common denominator. They added "Should the Lord you worship prove to be better than ours, then it will be so much better for us, but if our gods proved to be better than yours, then you would have benefit from it." Allâh, the Exalted, was decisive on the spot and revealed the following Chapter:

"Say: "O Al-Kâfirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, in Al-Qadar, etc.)! I worship not that which you worship, nor will you worship that which I worship. And I shall not worship that which you are worshipping, nor will you worship that which I worship. To you be your religion, and to me my religion (Islamic Monotheism). [Al-Qur'an 109] [Ibn Hisham 1/362][/FONT]
​

 

[siam]

Islam, Iman, Ihsan
I am not a scholar and my understanding may be inadequate----Do go on the net and refer to what scholars have to say......

"Right Belief" should promote "right intentions/actions" through Taqwa (God-awareness/love of God). But we are not all spiritually equal, some of us may journey at a slower pace than others. There are 3 types of spiritual stages.

Islam (Muslim)
We strive for Taqwa through the use of rituals, for example, Praying 5 times a day, reminds us of the Divine and promotes Taqwa. To strive to understand the nuance and complexities of the Quran by reading it with thoughtfulness and contemplating on its meaning. To strive to be more compassionate through Charity is another way to improve Taqwa.....
Iman (Mumin)
Through the pursuit of knowledge and Islam we arrive at a stage of spirituality where there is a level of Taqwa. Our intentions and actions ("will") are ruled by God's will. (see---Surah 23, Al-Muminun) Instead of pride and arrogance, we have humility and compassion. Through knowledge and conviction, "right Belief" has become firmly entrenched in our hearts.
Ihsan (Muhsin)
When our "will" becomes one with God's will, when our thoughts and conduct are as though God is there in front of us. When this happenes, we find an inner peace. (The highest level of God-awareness)

Jihad----One could say, this striving in the pursuit of Taqwa is the Greater Jihad.

 

[aadil77]

For instance, the services I have attended do all of the prayers in Arabic, but the sermon is in English. Technically that would be an innovation, but it makes sense to deliver the message in the common language of those in attendance.

Are you talking about jumah prayer? The actual sermon is meant to be in arabic, but you can have a lecture before in english

 

[Ramadhan]

I actually like that way of looking at it. Makes a lot of sense. Though, I can see that even still there are some things that require common sense in terms of interpretation and application of that general principle. For instance, the services I have attended do all of the prayers in Arabic, but the sermon is in English. Technically that would be an innovation, but it makes sense to deliver the message in the common language of those in attendance.

The prayers (sholat) are acts of worships, so they must be in arabic,
And this is different form du'a (supplications) which can be in any language but even then there is adhab (ettiquette) when supplicating.
while the lectures are not acts of worships so can be delivered in any language.

 

[Grace Seeker]

Are you talking about jumah prayer? The actual sermon is meant to be in arabic, but you can have a lecture before in english

Well, we did the prayers in the customary position in Arabic, and then there was what I took to be a sermon in English (it was 10-15 minute exhortation on living a life of Islam) and then another very brief (like less than 2 minutes) prayer in Arabic. Then the service was done and we retired for a meal together.

I've only attended a service at a mosque three times. The first happened to be at Ramadan after 9/11 and they had invited (though I was unaware of it) non-Muslims to come and observe as a form of education. They called it a "sermon" on that occassion. On the other occassions I attended, I was the only non-Muslim present and they kept the same format as the first time.

 

[Ramadhan]

Well, we did the prayers in the customary position in Arabic,

In prayers (sholat), we recite the Quranic surahs or ayahs, hence it is in arabic (since translations of Quran is NOT Quran).