Salam all,

A non-believer (yet) asked me two good questions

1. Why did Allah allow previous scriptures and the words of previous prophets to be forgotten and corrupted?

2. Why not just make the first prophet the last prophet?

Thank you for your answers.

Peace!
Tony

Prophet Adam(as) is the beginning of Islam. Prophet Muhammed(pbuh) is end. He choose Adam to start the message and Muhammed to conclude it.

Wa salaam Joe

I see a lesson of patience and balance.

Maybe it is a lesson for us but not for him. Why do u think Allah sent him to meet Al Khirz. Remember history behind why he was sent in the first place.

Yes that is what the story teaches us. However that is not the reason Allah sent Musa(a.s) to meet Al Khirz. Allah wanted to show him that there is a person with greater knowledge than him.

018.060
YUSUFALI Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
PICKTHAL And when Moses said unto his servant I will not give up until I reach the point where the two rivers meet, though I march on for ages.
SHAKIR And when Musa said to his servant I will not cease until I reach the junction of the two rivers or I will go on for years.
018.061
YUSUFALI But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
PICKTHAL And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.
SHAKIR So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away.
018.062
YUSUFALI When they had passed on (some distance), Moses said to his attendant "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
PICKTHAL And when they had gone further, he said unto his servant Bring us our breakfast. Verily we have found fatigue in this our journey.
SHAKIR But when they had gone farther, he said to his servant Bring to us our morning meal, certainly we have met with fatigue from this our journey.
018.063
YUSUFALI He replied "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish none but Satan made me forget to tell (you) about it it took its course through the sea in a marvellous way!"
PICKTHAL He said Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.
SHAKIR He said Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!
018.064
YUSUFALI Moses said "That was what we were seeking after" So they went back on their footsteps, following (the path they had come).
PICKTHAL He said This is that which we have been seeking. So they retraced their steps again.
SHAKIR He said This is what we sought for; so they returned retracing their footsteps.
018.065
YUSUFALI So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
PICKTHAL Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
SHAKIR Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.
018.066
YUSUFALI Moses said to him "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
PICKTHAL Moses said unto him May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?
SHAKIR Musa said to him Shall I follow you on condition that you should teach me right knowledge of what you have been taught?
018.067
YUSUFALI (The other) said "Verily thou wilt not be able to have patience with me!"
PICKTHAL He said Lo! thou canst not bear with me.
SHAKIR He said Surely you cannot have patience with me
018.068
YUSUFALI "And how canst thou have patience about things about which thy understanding is not complete?"
PICKTHAL How canst thou bear with that whereof thou canst not compass any knowledge?
SHAKIR And how can you have patience in that of which you have not got a comprehensive knowledge?
018.069
YUSUFALI Moses said "Thou wilt find me, if Allah so will, (truly) patient nor shall I disobey thee in aught."
PICKTHAL He said Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
SHAKIR He said If Allah pleases, you will find me patient and I shall not disobey you in any matter.
018.070
YUSUFALI The other said "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
PICKTHAL He said Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
SHAKIR He said If you would follow me, then do not question me about any thing until I myself speak to you about it
018.071
YUSUFALI So they both proceeded until, when they were in the boat, he scuttled it. Said Moses "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
PICKTHAL So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.
SHAKIR So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.
018.072
YUSUFALI He answered "Did I not tell thee that thou canst have no patience with me?"
PICKTHAL He said Did I not tell thee that thou couldst not bear with me?
SHAKIR He said Did I not say that you will not be able to have patience with me?
018.073
YUSUFALI Moses said "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
PICKTHAL (Moses) said Be not wroth with me that I forgot, and be not hard upon me for my fault.
SHAKIR He said Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.
018.074
YUSUFALI Then they proceeded until, when they met a young man, he slew him. Moses said "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
PICKTHAL So they twain journeyed on till, when they met a lad, he slew him. (Moses) said What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.
SHAKIR So they went on until, when they met a boy, he slew him. (Musa) said Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.
018.075
YUSUFALI He answered "Did I not tell thee that thou canst have no patience with me?"
PICKTHAL He said Did I not tell thee that thou couldst not bear with me?
SHAKIR He said Did I not say to you that you will not be able to have patience with me?
018.076
YUSUFALI (Moses) said "If ever I ask thee about anything after this, keep me not in thy company then wouldst thou have received (full) excuse from my side."
PICKTHAL (Moses) said If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
SHAKIR He said If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case.
018.077
YUSUFALI Then they proceeded until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
PICKTHAL So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said If thou hadst wished, thou couldst have taken payment for it.
SHAKIR So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said If you had pleased, you might certainly have taken a recompense for it.
018.078
YUSUFALI He answered "This is the parting between me and thee now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
PICKTHAL He said This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
SHAKIR He said This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.
018.079
YUSUFALI "As for the boat, it belonged to certain men in dire want they plied on the water I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
PICKTHAL As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
SHAKIR As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.
018.080
YUSUFALI "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).
PICKTHAL And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
SHAKIR And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them
018.081
YUSUFALI "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
PICKTHAL And we intended that their Lord should change him for them for one better in purity and nearer to mercy.
SHAKIR So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.
018.082
YUSUFALI "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled their father had been a righteous man So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
PICKTHAL And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
SHAKIR And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience

I believe shamsul-arefin has started an excellent topic about how eating the meat of a pig can effect us. According to my knowledge i believe that disobeying any command of Allah will harm us in terms of our Imaan and also in terms of sprituality. The problem with this topic is that spirutality is intangible so i hope i don't confuse ppl here. Anyway to proove this futher let us use the Quran.
So far i've goten verses from Surah AL-BAQARA (THE COW)
002.056
YUSUFALI Then We raised you up after your death Ye had the chance to be grateful.
002.057
YUSUFALI And We gave you the shade of clouds and sent down to you Manna and quails, saying "Eat of the good things We have provided for you" (But they rebelled); to us they did no harm, but they harmed their own souls.
002.090
YUSUFALI Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.
002.110
YUSUFALI And be steadfast in prayer and regular in charity And whatever good ye send forth for your souls before you, ye shall find it with Allah for Allah sees Well all that ye do.
002.130
YUSUFALI And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world And he will be in the Hereafter in the ranks of the Righteous
002.200
YUSUFALI So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter.
002.223
YUSUFALI Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.
002.231
YUSUFALI When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.
002.265
YUSUFALI And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do.
002.272
YUSUFALI It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.
002.281
YUSUFALI And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.
002.286
YUSUFALI On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."

Aight Idris lets start our discussion here....

http//www.normanfinkelstein.com/default.htm
^^His website
An Introduction to the Israel-Palestine Conflict
(Updated September 2002)

Background

To resolve what was called the "Jewish question" - i.e., the reciprocal challenges of Gentile repulsion or anti-Semitism and Gentile attraction or assimilation - the Zionist movement sought in the late nineteenth century to create an overwhelmingly, if not homogeneously, Jewish state in Palestine. (1) Once the Zionist movement gained a foothold in Palestine through Great Britain's issuance of the Balfour Declaration, (2) the main obstacle to realizing its goal was the indigenous Arab population. For, on the eve of Zionist colonization, Palestine was overwhelmingly not Jewish but Muslim and Christian Arab. (3)

Across the mainstream Zionist spectrum, it was understood from the outset that Palestine's indigenous Arab population would not acquiesce in its dispossession. "Contrary to the claim that is often made, Zionism was not blind to the presence of Arabs in Palestine," Zeev Sternhell observes. "If Zionist intellectuals and leaders ignored the Arab dilemma, it was chiefly because they knew that this problem had no solution within the Zionist way of thinking?. n general both sides understood each other well and knew that the implementation of Zionism could be only at the expense of the Palestinian Arabs." Moshe Shertok (later Sharett) contemptuously dismissed the "illusive hopes" of those who spoke about a "'mutual misunderstanding' between us and the Arabs, about 'common interests' about 'the possibility of unity and peace between the two fraternal peoples.'" "There is no example in history," David Ben-Gurion declared, succinctly framing the core problem, "that a nation opens the gates of its country, not because of necessity?but because the nation which wants to come in has explained its desire to it." (4)

"The tragedy of Zionism," Walter Laqueur wrote in his standard history, "was that it appeared on the international scene when there were no longer empty spaces on the world map." This is not quite right. Rather it was no longer politically tenable to create such spaces extermination had ceased to be an option of conquest. (5) Basically the Zionist movement could only choose between two strategic options to achieve its goal what Benny Morris has labeled "the way of South Africa" - "the establishment of an apartheid state, with a settler minority lording it over a large, exploited native majority" - or the "the way of transfer" - "you could create a homogenous Jewish state or at least a state with an overwhelming Jewish majority by moving or transferring all or most of the Arabs out." (6)

Round One - "The way of transfer"
In the first round of conquest, the Zionist movement set its sights on "the way of transfer." For all the public rhetoric about wanting to "live with the Arabs in conditions of unity and mutual honor and together with them to turn the common homeland into a flourishing land" (Twelfth Zionist Congress, 1921), the Zionists from early on were in fact bent on expelling them. "The idea of transfer had accompanied the Zionist movement from its very beginnings," Tom Segev reports. "'Disappearing' the Arabs lay at the heart of the Zionist dream, and was also a necessary condition of its existence?. With few exceptions, none of the Zionists disputed the desirability of forced transfer - or its morality." The key was to get the timing right. Ben-Gurion, reflecting on the expulsion option in the late 1930s, wrote "What is inconceivable in normal times is possible in revolutionary times; and if at this time the opportunity is missed and what is possible in such great hours is not carried out - a whole world is lost." (7)

The goal of "disappearing" the indigenous Arab population points to a virtual truism buried beneath a mountain of apologetic Zionist literature what spurred Palestinians' opposition to Zionism was not anti-Semitism in the sense of an irrational hatred of Jews but rather the prospect - very real - of their expulsion. "The fear of territorial displacement and dispossession," Morris reasonably concludes, "was to be the chief motor of Arab antagonism to Zionism." Likewise, in his magisterial study of Palestinian nationalism, Yehoshua Porath suggests that the "major factor nourishing" Arab anti-Semitism "was not hatred for the Jews as such but opposition to Jewish settlement in Palestine." He goes on to argue that, although Arabs initially differentiated between Jews and Zionists, it was "inevitable" that opposition to Zionist settlement would turn into a loathing of all Jews "As immigration increased, so did the Jewish community's identification with the Zionist movement?. The non-Zionist and anti-Zionist factors became an insignificant minority, and a large measure of sophistication was required to make the older distinction. It was unreasonable to hope that the wider Arab population, and the riotous mob which was part of it, would maintain this distinction." (

Read on at this link
http//www.normanfinkelstein.com