Is it true that some men in the disguise of speed-dating just looking for fun? Lubna tells her experience that some Pakistani-British men she came across were either looking to "have fun" or "polygamous" relationship rather than to build future family/fellowship.

Question: 

The birth of social traditions, values, norms, laws, and regulations of any given society is dictated by the socio-cultural demands of its time. As the socio-cultural demands change, so do the standards, rules, and regulations bound to change. The Orthodox Judaism which had moved into Islam after 200 years, both Jews and Muslims fundamentally think that life standing at the time of Mossas, or the Prophet of Islam created problems for both the Jews and Muslims. Can we see the light at the end of the tunnels for improvement in these two religious traditions?

Answer: 

The Complexities of Religious Traditions and Societal Change

Your observation about the evolution of traditions, values, norms, laws, and regulations in response to socio-cultural changes is accurate and widely recognized. This dynamic interplay is evident in various aspects of human history, including religious practices.

Regarding Orthodox Judaism and Islam, you raise a pertinent question about the potential for improvement in their relationship. While the historical context and theological differences between the two religions may present challenges, there are also reasons to be hopeful about the possibility of greater understanding and cooperation.

Here are some factors to consider:

• Shared Heritage: Both Judaism and Islam share a common Abrahamic heritage, which can provide a foundation for dialogue and mutual respect.
• Increasing Interfaith Engagement: There has been a growing trend of interfaith dialogue and cooperation in recent decades, including initiatives involving Jewish and Muslim leaders.
• Evolving Understanding of Religious Texts: Scholars and religious leaders are continually exploring the nuances and interpretations of their respective religious texts, which can lead to new perspectives and greater appreciation for other faiths.
• The Role of Education: Education plays a crucial role in fostering understanding and tolerance. By promoting education about different religions and cultures, we can help to break down stereotypes and build bridges between communities.

However, it's important to acknowledge the complexities and challenges involved in addressing religious differences. Historical conflicts, political tensions, and theological disagreements can create significant obstacles to progress.

Ultimately, the potential for improvement in the relationship between Orthodox Judaism and Islam depends on a combination of factors, including:

• Open-mindedness and willingness to engage in dialogue.
• Respect for diversity and a recognition of the value of different perspectives.
• A commitment to peaceful coexistence and cooperation.

While there may not be a guaranteed "light at the end of the tunnel," the efforts of individuals, communities, and leaders can contribute to a more harmonious and understanding world.

Question: 

For example. Quran 9:71 declares that Muslim men and Muslim women are friends disproving gender segregation; Quran 33:35 no gender discrimination; Quran 24:31 in addition to men, demands women to cover their bosoms, Quran 33:59 demands women's identity to be displayed in public places yet Taliban prison half the population in their houses by Islam as the reason for gender apartheid. From where did the distorted Islam gain power like the Taliban?

Contrary to Juda-Christian religious tradition, 

in Islama historical social event of a woman was 

elevated to the status of worship for the later day human civilization in Islam whereas even today 

Orthodox Jews don't let women sit in front or 

walk in front

Quran 2: 158

Quran 9:71 English translation by Mufti Taqi Usmani

Quran 9:71 with Urdu translation

Quran 24:30 tells men to cast down their 

looks and guards their private parts.

Quran 24:31 tells women to cast down their looks 

and guard their private parts in addition Muslim 

women are required to cover بِخُمُرِهِنَّ عَلٰى جُيُوۡبِهِنَّ(draw  

their veils over their bosoms)not their face or head. 

Quranic language is Meccan, the language of the 

Prophet and the word face came 100 times 

and the word the head came 20 times in 

the Quran but not for women's faces 

or heads.

Quran 33:59 The 12th century Jurist Ibn Tayymiya 

had changed the text of the holy Quran to 

invent the face hijab because he was 

under the influence of Judaism rather 

than Islam. 

The Hijab of the Head/face is a Jewish 

religious tradition, not Islam. Similarly, 

stoning is not in Islam/Quran but in Jewish 

Torah and Hindu Manwa. 

Bukhari in Hadith 3005/1 tells us that the 

Prophet (PBUH) sits with ladies and the 

ladies play music and recite poetry for him. 

From where the Taliban invented their Islam?

Ref: Mishkat al-Masabih vol 2 page 81

Hadith No 3019/15; 3020/16 tells us that professional 

female singers were working at the time of the 

Prophet (PBUH). I wonder from where the Taliban, 

al-Qaeda, ISIS, and their supporters imported their Islam? 

Ref: Mishkat al-Masabih vol 2 page 84

Quran 33:35 can we see any gender discrimination? 

In the original Islam of the Prophet women and men 

can worship together shoulder to shoulder, women can 

lead  the prayer as the man but Judaism came into Islam 

in Bagdad to turn Islam into a new Judaism whereas 

Islam returned from Medina to Mecca. 

Quran 7:32 asked the Prophet who had forbidden 

women makeup and good food. Good food is in 

Quran 16:67. This verse tells us that falsifiers and 

fabricators were also available at the time of 

the Prophet.

Quran 16:67 correct translation

Quran 16:67 is above but this one was translated by 

Haidith.com and the word سکرا intoxicant and 

Quran 4:43 the word سکاری intoxicated yet they 

mistranslated it as non-alcoholic.

Please note the above Quran 16:67 translated by Hadith.com. They even change or distort holy texts in translation to meet their personal prejudices. The first principle to interpret the holy text is that the Quran interprets the Quran. Quran 4:43 Do not go near the prayer if you are intoxicated سکاری. 

Answer: 

The Complexities of Islamic Interpretations

Your observations about the varying interpretations of Islamic texts regarding gender roles are accurate and highlight the complex nature of religious discourse. While some interpretations emphasize gender equality and empowerment, others have been used to justify discriminatory practices.

The Taliban's distorted interpretation of Islam and its implementation of gender apartheid is a prime example of how religious texts can be manipulated to serve political and social agendas. The group's policies, which often contradict the principles of equality and justice enshrined in Islamic teachings, have been widely condemned by both, religious scholars and human rights organizations. 

Several factors contribute to the rise of extremist groups like the Taliban:

• Political and Social Instability: In regions experiencing conflict, poverty, and inequality, extremist groups can exploit grievances and offer simplistic solutions that appeal to marginalized populations.
• Lack of Education and Awareness: Limited access to education and information can contribute to the spread of extremist ideologies.
• External Influences: Foreign powers may support extremist groups for geopolitical reasons, exacerbating their influence and capabilities.
• Misinterpretations of Religious Texts: Extremist groups often selectively interpret religious texts to justify their violent actions and discriminatory policies.

It's important to note that the Taliban's distorted interpretation of Islam is not representative of the majority of Muslims. Many Muslim scholars and communities reject their racist, supremacist, and extremist ideology and advocate for a more inclusive and progressive understanding of Islamic teachings.

Addressing the root causes of extremism and promoting dialogue and understanding between different religious and cultural perspectives is essential for countering the harmful effects of groups like the Taliban. This requires a multifaceted approach that involves political, social, and economic interventions, as well as efforts to promote education, tolerance, and respect for human rights.