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This Christian lady attended an Iftar programme and look at her reaction when the Qur'an was being recited. You can tell that the verses are hitting her "fitrah" spots 😍

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Alfa Shehu 👳🏾‍♂️

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672,661 görüntüleme • 5 ay önce •via X (Twitter)

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It's shocking to me that my argument is going over the Christian apologists' heads like a kufi. David, Avery, and others who run the "Islamic Dilemma" argument claim that the Qur'an says that the Torah is an authority for the Jews to follow, even after the Qur'an is fully revealed and preached to them. Supposedly, the Qur'an also says the Injeel is an authority for the Christians to follow, even after the Qur'an is fully revealed and preached to them. Jews and Christians are NOT required to follow the Qur'an or Islamic law for salvation, even when they are invited to do so. The Qur'an is only for Arabs, not for all of mankind. The Qur'an tells Jews to judge by the Torah, not the Qur'an! The Qur'an tells Christians to judge by the Injeel, not the Qur'an! The Torah and Injeel are also meant to be full legal authorities for the Jews and Christians respectively. They typically cite 5:43-48, 5:68, 10:94, 2:85, etc, attempting to justify their claims. These are some of their favorite verses to use in the Islamic Dilemma context. This is exactly what my authority argument is refuting. My arguments regarding the authority aspect of the Islamic Dilemma are meant to demonstrate that the Qur'an views itself as an authority, including a legal authority, over the Torah and Injeel, and over the Jews and Christians. Jews and Christians who are invited to embrace Islam and follow Islamic law must do so in order to attain salvation. If they reject following the Qur'an and Islamic law, then they will be in hellfire. If I demonstrate this is the case, then it debunks the authority aspect of the Islamic Dilemma. However, once that is granted, it demonstrates that the way these Christian apologists interpreted 5:43-48, 5:68, 2:85, 10:94, etc was wrong this entire time. It demonstrates that the verses that tell Jews and Christians to judge by the Torah and Injeel are not meant to be taken in an absolute sense. They should be understood merely in a general or partial sense. Otherwise, the only other option would be to claim that the Qur'an is internally and hopelessly contradicting itself. This means, as I explained in my debate with David, that even if I presented a verse of the Qur'an that said, "The original Torah and Injeel are corrupted and no longer authoritative" verbatim, they would just say, "The Qur'an is just contradicting itself." This is exactly what David and company do when they are being honest and pushed by my arguments. The reason why this is so important is because it demonstrates they are not reading the text of the Qur'an under a principle of charity. They cannot provide a consistent reading of the Qur'an by their own admission. According to them, some verses of the Qur'an agree with the Islamic dilemma and others disagree with it. Also, once my authority arguments are granted, by the same principle,0 we can argue that the verses they use for full inspiration and preservation don't require such readings. They could be read in a nuanced manner that is consistent with the rest of the Qur'an just like the authority verses. Why have I chosen to focus on the authority aspect, instead of inspiration or preservation? Does that mean I believe their texts are fully inspired and/or preserved? Of course not! The reason is because, if I'm being honest, the Qur'an has many more verses with greater clarity stating that the Jews and Christians are required to follow the Qur'an and Islamic law for salvation when invited to do so, then whatever it mentions about their books being textually corrupted. Also, the implications of this are massive for how we read the inspiration and preservation verses, as I've already mentioned. If Christians cannot grant this point about authority, then they certainly won't grant whatever I'd say about textual corruption from 2:79, 5:13, or anything else. I hope it's clear. It may take time for these points to sink in, but I will be beating these points like a drumbeat until there is no more jizyah to collect.
4:37

It's shocking to me that my argument is going over the Christian apologists' heads like a kufi. David, Avery, and others who run the "Islamic Dilemma" argument claim that the Qur'an says that the Torah is an authority for the Jews to follow, even after the Qur'an is fully revealed and preached to them. Supposedly, the Qur'an also says the Injeel is an authority for the Christians to follow, even after the Qur'an is fully revealed and preached to them. Jews and Christians are NOT required to follow the Qur'an or Islamic law for salvation, even when they are invited to do so. The Qur'an is only for Arabs, not for all of mankind. The Qur'an tells Jews to judge by the Torah, not the Qur'an! The Qur'an tells Christians to judge by the Injeel, not the Qur'an! The Torah and Injeel are also meant to be full legal authorities for the Jews and Christians respectively. They typically cite 5:43-48, 5:68, 10:94, 2:85, etc, attempting to justify their claims. These are some of their favorite verses to use in the Islamic Dilemma context. This is exactly what my authority argument is refuting. My arguments regarding the authority aspect of the Islamic Dilemma are meant to demonstrate that the Qur'an views itself as an authority, including a legal authority, over the Torah and Injeel, and over the Jews and Christians. Jews and Christians who are invited to embrace Islam and follow Islamic law must do so in order to attain salvation. If they reject following the Qur'an and Islamic law, then they will be in hellfire. If I demonstrate this is the case, then it debunks the authority aspect of the Islamic Dilemma. However, once that is granted, it demonstrates that the way these Christian apologists interpreted 5:43-48, 5:68, 2:85, 10:94, etc was wrong this entire time. It demonstrates that the verses that tell Jews and Christians to judge by the Torah and Injeel are not meant to be taken in an absolute sense. They should be understood merely in a general or partial sense. Otherwise, the only other option would be to claim that the Qur'an is internally and hopelessly contradicting itself. This means, as I explained in my debate with David, that even if I presented a verse of the Qur'an that said, "The original Torah and Injeel are corrupted and no longer authoritative" verbatim, they would just say, "The Qur'an is just contradicting itself." This is exactly what David and company do when they are being honest and pushed by my arguments. The reason why this is so important is because it demonstrates they are not reading the text of the Qur'an under a principle of charity. They cannot provide a consistent reading of the Qur'an by their own admission. According to them, some verses of the Qur'an agree with the Islamic dilemma and others disagree with it. Also, once my authority arguments are granted, by the same principle,0 we can argue that the verses they use for full inspiration and preservation don't require such readings. They could be read in a nuanced manner that is consistent with the rest of the Qur'an just like the authority verses. Why have I chosen to focus on the authority aspect, instead of inspiration or preservation? Does that mean I believe their texts are fully inspired and/or preserved? Of course not! The reason is because, if I'm being honest, the Qur'an has many more verses with greater clarity stating that the Jews and Christians are required to follow the Qur'an and Islamic law for salvation when invited to do so, then whatever it mentions about their books being textually corrupted. Also, the implications of this are massive for how we read the inspiration and preservation verses, as I've already mentioned. If Christians cannot grant this point about authority, then they certainly won't grant whatever I'd say about textual corruption from 2:79, 5:13, or anything else. I hope it's clear. It may take time for these points to sink in, but I will be beating these points like a drumbeat until there is no more jizyah to collect.

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