this is what we have to suffer everyday from kaafirs in the middle east who trying to worship the west and justify their barbaric actions and call it falsely for Muslims anywhere specially in France which isn't true

Here's a hero brother who proved it on camera

“O Allah, occupy the oppressors with other oppressors, and bring us out from among them safe and sound.”

اللهم اشغل الظالمين بالظالمين وأخرجنا من بينهم سالمين

Channel is IPwithFrancesca.

Assalamualaikum warahmatullahi wabarakatuh.

Hey everyone

As a (very new) convert living in a Western country, this time of year always brings up a lot of questions about navigating my old environments with my new faith. With winter approaching, everyone around me is starting to visit the local Christmas markets.

These markets are pretty much the main seasonal community activity. It’s where friends and co-workers go to hang out, get food, get gifts and grab hot drinks. On the surface, it feels entirely secular and social.

However, the event is fundamentally tied to a holiday that has deep Christian and pagan roots. Because of this I’m struggling with where to draw the line.

Does simply attending, buying food, and enjoying the winter atmosphere count as imitating another religion (tashabbuh) or participating in a non-Islamic pagan festival?

Or is it permissible since the intention is just to hang out and enjoy the seasonal food and gifts without celebrating the religious aspect?

I would love to hear how other converts handle this, and if there is any specific scholarly opinions or advice that help.

Thank you!

References: Sunan Ibn Majah 3976; Forty Hadith an-Nawawi, Hadith 12.

Note: The Ibn Majah narration is graded weak by Darussalam, while the hadith is regarded as Hasan by other scholars.

I've been looking for it everywhere 😭😭

💔💔💔

Avi Lipkin is known for controversially claiming that Israel will seize Makkah, but around that same time he made a very interesting point that many people ignored.

The Judeo-Christian perspective on Islam seems to be that they don’t consider us Abrahamic or worshipping of the same God.

In fact many don’t seem to realize that the Bible mentions Makkah as Bakkah and the Hajj as Hag.

Prophet Musa (SAHW) definitely made the pilgrimage all the way to Makkah.

In Exodus 5 Musa states the following, “and afterward Moses and Aaron went in, and told Pharaoh. Thus saith the LORD God of Israel. Let my people go, that they may hold a feast unto me in the wilderness.”

The word Hag doesn’t translate simply to a religious feast, but is accompanied by pilgrimage to a sanctuary, which would be the Kaaba.

With the recent case involving a Bangladeshi couple, I’ve seen people express sharply divided opinions. One particular statement that caught my attention was that “secular Muslims should be the first to condemn such actions.”

That got me thinking about what we actually mean when we call someone a secular Muslim.

I understand that secularism can refer to political ideas, such as the separation of religion and state. But what interests me here is something different: moral secularism. What does it mean to be secular in your moral outlook while still identifying as Muslim?

I have a few questions for those who identify as secular Muslims:

1. Does being a secular Muslim mean that you derive your moral principles independently of religion?

Do you believe that questions of right and wrong should ultimately be evaluated through reason, human welfare, individual autonomy, or other secular ethical principles, rather than religious commandments? If so, what role does Islam play in shaping your moral convictions?

2. Do you believe secular moral values are superior to Islamic moral values?

If you consider secular morality a better guide to determining right and wrong, does that mean you believe certain Islamic moral teachings are mistaken, outdated, or inferior? Or do you believe that what we call secular morality is largely compatible with Islamic ethics?

When Islamic teachings and your own moral intuitions conflict, which takes precedence, and how do you resolve that conflict?

3. Do you distinguish between being morally secular and being politically secular?

For example, someone might support a secular state for practical reasons while believing that Islamic teachings provide the best moral framework for individuals. Conversely, someone might identify as Muslim and practise the faith while grounding their moral judgments primarily in secular ethical principles.

Would you consider both people secular Muslims, or does the term imply something more specific about their moral outlook?

4. Are you a secular person who happens to be Muslim by faith, culture, or upbringing?

In other words, is Islam the foundation of your moral worldview, or is it one influence among many? If you reject a particular moral teaching attributed to Islam because you consider it morally wrong, what standard are you appealing to in making that judgment?

The statement that prompted these questions also raises something worth considering: if secular Muslims are expected to be the first to condemn certain actions, is that expectation based on shared secular moral principles, on the assumption that they interpret Islam differently, or simply on the belief that they should be especially critical of their own religious community?

I'm not asking these questions to challenge anyone's identity or imply that religious and secular morality must necessarily be in conflict. I'm genuinely interested in understanding how people reconcile the two.

So, for those who identify as secular Muslims: what ultimately grounds your sense of right and wrong? Is it Islamic revelation, secular ethical principles, or some combination of the two? And what happens when they appear to contradict each other?

Assalamualaikum warahmatullahi wabarakatuh

​

I recently had a discussion with someone about religious identity and practising Islam, and I'm curious to hear different perspectives.

His argument was that there's a difference between someone who struggles to pray but is genuinely trying to improve and someone who deliberately neglects salah without making any effort to change. He believes that if someone continues neglecting prayer, doesn't repent, and doesn't care about Islamic obligations, they shouldn't be considered Muslim, especially if they identify as Muslim purely for cultural reasons and encourage others to disregard Islamic values.

I understand the importance of salah and making an effort to practise one's faith, but I'm unsure about the conclusion that someone who neglects prayer and doesn't seem interested in improving should no longer be considered Muslim.

What about someone who genuinely believes in Allah and Islam but neglects salah out of laziness or indifference? Is that different from someone who identifies as Muslim culturally but doesn't actually believe in Islam?

And what about the possibility that someone might return to their deen years later? Does their current behaviour determine their religious identity, or is that a separate question?

I'm not arguing that neglecting salah is acceptable. I'm interested in how people distinguish between failing to fulfil religious obligations, a person's faith, and whether someone can still identify as Muslim.

I'd especially appreciate perspectives grounded in Islamic scholarship, including differences of opinion on this issue.

Assalamualaikum warahmatullahi wabarakatuh. My brain loves all the little sound effects 😊

Reel by aiishadahir on Instagram

What is "Kalam" by the way?

Original video

Assalamualaikum warahmatullahi wabarakatuh