Forgive but never forget bible

Does the Bible instruct us to forgive and forget?

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Answer

The phrase “forgive and forget” is not found in the Bible. However, there are numerous verses commanding us to “forgive one another” (e.g., Matthew 6:14 and Ephesians 4:32). A Christian who is not willing to forgive others will find his fellowship with God hindered (Matthew 6:15) and can reap bitterness and the loss of reward (Hebrews 12:14–15; 2 John 1:8).

Forgiveness is a decision of the will. Since God commands us to forgive, we must make a conscious choice to obey God and forgive. The offender may not desire forgiveness and may not ever change, but that doesn’t negate God’s desire that we possess a forgiving spirit (Matthew 5:44). Ideally, the offender will seek reconciliation, but, if not, the one wronged can still make a decision to forgive.

Of course, it is impossible to truly forget sins that have been committed against us. We cannot selectively “delete” events from our memory. The Bible states that God does not “remember” our wickedness (Hebrews 8:12). But God is still all-knowing. God remembers that we have “sinned and fall short of the glory of God” (Romans 3:23). But, having been forgiven, we are positionally (or judicially) justified. Heaven is ours, as if our sin had never occurred. If we belong to Him through faith in Christ, God does not condemn us for our sins (Romans 8:1). In that sense God “forgives and forgets.”

If by “forgive and forget” one means, “I choose to forgive the offender for the sake of Christ and move on with my life,” then this is a wise and godly course of action. As much as possible, we should forget what is behind and strive toward what is ahead (Philippians 3:13). We should forgive each other “just as in Christ God forgave” (Ephesians 4:32). We must not allow a root of bitterness to spring up in our hearts (Hebrews 12:15).

However, if by “forgive and forget” one means, “I will act as if the sin had never occurred and live as if I don’t remember it,” then we can run into trouble. For example, a rape victim can choose to forgive the rapist, but that does not mean she should act as if that sin had never happened. To spend time alone with the rapist, especially if he is unrepentant, is not what Scripture teaches. Forgiveness involves not holding a sin against a person any longer, but forgiveness is different from trust. It is wise to take precautions, and sometimes the dynamics of a relationship will have to change. “The prudent see danger and take refuge, / but the simple keep going and pay the penalty” (Proverbs 22:3). Jesus told His followers to “be as shrewd as snakes and as innocent as doves” (Matthew 10:16). In the context of keeping company with unrepentant sinners, we must be “innocent” (willing to forgive) yet at the same time “shrewd” (being cautious).

The ideal is for the offender to truly repent of the sin and for the offended to forgive and forget. The Bible tells us true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19) and that love keeps no record of wrongs (1 Corinthians 13:5) and covers a multitude of sins (1 Peter 4:8). However, changing hearts is God’s business, and, until an offender has a true, supernatural heart change, it is only wise to limit the level of trust one places in that person. Being cautious doesn’t mean we haven’t forgiven. It simply means we are not God and we cannot see that person’s heart.

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Does the Bible instruct us to forgive and forget?

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What does the Bible say about forgiveness? What does it mean to forgive?

Answer

The Bible never gives a “dictionary” definition of forgiveness, but it shows us many examples of it. The greatest of all examples is the forgiveness of God. Although the following passage does not use the word forgive, it describes the concept of God’s forgiveness perfectly:

Psalm 103:8–12: The Lord is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us.

It is important to note that forgiveness operates in the realm of sin. In the majority of the passages in the Bible that contain the word forgive or forgiveness, sin is mentioned. The following are typical examples:

Genesis 50:17: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly. Now please forgive the sins of the servants of the God of your father.

Exodus 32:32: But now, please forgive their sin.

Leviticus 4:35: In this way the priest will make atonement for them for the sin they have committed, and they will be forgiven.

1 Samuel 25:28: Please forgive your servant’s presumption.

Matthew 12:31: And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven.

Luke 5:20: When Jesus saw their faith, he said, “Friend, your sins are forgiven.”

For a person to find true forgiveness, he or she must admit the sin. This is called confession. If a person tries to pass off sin as a mere mistake, human failing, or temporary lapse of judgment; or if he or she simply denies the sin altogether, it is a barrier to forgiveness.

1 John 1:8–10: If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us.

God forgives sin, yet this does not mean that He simply “looks the other way” or “sweeps it under the rug.” The penalty for sin is death (Romans 6:23), and that penalty must be paid. In the Old Testament, God allowed for a sacrificial animal to take the place of the sinner. Leviticus 5:15–16 says, “When anyone is unfaithful to the Lord by sinning unintentionally in regard to any of the Lord’s holy things, they are to bring to the Lord as a penalty a ram from the flock, one without defect and of the proper value in silver, according to the sanctuary shekel. It is a guilt offering. They must make restitution for what they have failed to do in regard to the holy things, pay an additional penalty of a fifth of its value and give it all to the priest. The priest will make atonement for them with the ram as a guilt offering, and they will be forgiven.”

The writer of Hebrews observes, “The law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Hebrews 9:22). However, the blood of sacrificial animals did not actually pay for sin. It simply postponed the judgment until a better sacrifice could be offered to pay the full penalty of sin and make forgiveness possible. Hebrews 10 explains this in depth, but the following excerpts from that chapter outline the flow of the argument:

The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins. (Hebrews 10:1–4)

Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. (Hebrews 10:11–12)

“This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.” Then he adds: “Their sins and lawless acts I will remember no more.” And where these have been forgiven, sacrifice for sin is no longer necessary. (Hebrews 10:16–18)

In order for God to forgive us, Jesus gave Himself as the sacrifice for sin. Jesus alluded to that sacrifice at the Last Supper when He told His disciples, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28). After the resurrection, the apostles carried the message of forgiveness through Jesus Christ throughout the world, preaching to both Jews and Gentiles:

Acts 10:43: All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.

Acts 13:38: Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you.

Ephesians 1:7: In [Christ] we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace.

So God forgives people on the basis of the sacrifice of Christ. The only requirement is that sinful people confess their sin, turn from it, and trust in Jesus Christ as Savior. Once a person has experienced the forgiveness of God, he or she is then able (and responsible) to forgive others. “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Colossians 3:13). In fact, those who refuse to forgive betray the fact that they do not understand how much of their own sin they need to have forgiven. Christians should be willing to forgive people who have sinned against them. Every person has wronged God far more than they have been wronged by other people. Jesus illustrates the point in Matthew 18:21–35:

Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?”

Jesus answered, “I tell you, not seven times, but seventy-seven times.

“Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand bags of gold was brought to him. Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt.

“At this the servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything.’ The servant’s master took pity on him, canceled the debt and let him go.

“But when that servant went out, he found one of his fellow servants who owed him a hundred silver coins. He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded.

“His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay it back.’

“But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. When the other servants saw what had happened, they were outraged and went and told their master everything that had happened.

“Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’ In anger his master handed him over to the jailers to be tortured, until he should pay back all he owed.

“This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart.”

We often hear the phrase forgive and forget, and this can be misleading. As a rejoinder to this phrase, sometimes we hear, “I’ll forgive, but I will never forget.” To forgive and forget does not mean that a person who has been wronged develops some kind of sanctified amnesia. A person who has been abused will never forget that it happened. A person who has suffered from an adulterous spouse will always remember that experience. A parent who has had a child abducted will probably think about that crime every day he or she spends on earth. Yet, it is possible for each of these people who have been sinned against to forgive and also to forget, as long as the biblical definition of forget is in view.

In the Bible, remembering and forgetting do not have to do with retention of information in the brain. In Genesis 8:1, after the flood, “God remembered Noah.” Does this imply that for a while God had forgotten about Noah, misplaced him among the flood waters, and then one day He remembered and thought He had better check on him? No, the biblical concept of remembering has to do with “choosing to act,” and forgetting means “refusing to act” on the basis of something. When the Bible says God “remembered” Noah, it means that God chose to act on Noah’s behalf and sent a wind to help the waters recede more rapidly. God promises that, under the New Covenant, “I will forgive their wickedness and will remember their sins no more” (Jeremiah 31:34; cf. Hebrews 8:12; 10:17). God does not forget that people have sinned, but, when He forgives, He chooses not to act on the basis of those sins. It is similar to the sentiment expressed in 1 Corinthians 13:5 where “love keeps no record of wrongs. ” In the phrase forgive and forget, the two terms are really synonyms. Both mean that the person who has forgiven will not continue to hold that sin against the wrongdoer or take it into account in future interactions. A person may remember that it happened, but he or she can choose not to act on it—that is biblical forgetting.

Many wonder about forgiving people who have sinned but have not confessed, repented, or asked for forgiveness. Sometimes in court, the victims of a crime will get to speak to the perpetrator before the sentence is passed. Often the victims will tell how the crime has impacted them and ask the judge to impose the strictest sentence. But, on occasion, the victim will say to the perpetrator, “I forgive you.” Is this forgiveness valid if the convicted criminal has not confessed and asked for forgiveness?

The answer is both “yes” and “no.” On one hand, the victim often forgives the criminal so that he or she will not be eaten up by hatred for the criminal. The forgiveness granted by the victim in court does not absolve the criminal from any legal penalties, so the state is still right to prosecute. On the other hand, God forgives people when they confess their sin and ask for forgiveness; forgiveness only comes through faith in Christ, which involves a spiritual transformation. In the courtroom example, even if the victim “forgives” the criminal, there can never be the establishment or restoration of a relationship unless the criminal confesses his sin and actually seeks forgiveness.

The goal of biblical forgiveness is not only to benefit the victim but to restore the sinner. This cannot happen without the acknowledgment of sin on the sinner’s part. Therefore, in some cases the one who has been sinned against is right not to “let it go” until the sinner has asked for forgiveness. Good parents should be willing to forgive once their wayward child has confessed and asked for forgiveness, but they are right to withhold forgiveness until their child has taken the steps necessary to allow the reconciliation. It would be foolish for a father to simply forgive his teenage son for disobeying his rules (and the law) by drinking and driving if the son does not acknowledge that what he did was wrong. However, the father should be willing to forgive when the conditions are right. In some situations, granting unrequested forgiveness cheapens the concept and ignores the seriousness of the offense.

A person should always be willing to forgive every time forgiveness is requested, as Jesus taught. It goes without saying that on some of those occasions the request may be insincere, or, even if sincere, the person will commit the same offense against us again at a later time. After all, isn’t this what we do to God, and isn’t that how He forgives us?

In some cases the one who has been sinned against is right to simply “let it go,” even if forgiveness has not been requested, and in other cases the one sinned against needs to wait until the offending party has confessed and asked for forgiveness, so that the relationship can be restored. This is the principle behind church discipline, as outlined in Matthew 18:15–17. If the confrontation of the sinner brings about confession, then reconciliation and forgiveness are offered. If the confrontation is unsuccessful, excommunication from the church is the final result. As a general rule regarding petty slights and offenses in the family and in the church, a person should let them go—“turn the other cheek,” as Jesus put it (Matthew 5:39). However, if the offense is such that turning the cheek is not possible, the offended party is obligated to go talk to the offender about it. Under no circumstance does one have the right to harbor resentment, nurture bitterness, or gossip about the offense.

Here are some questions to ponder in relation to forgiveness:

• Have I confessed my sin and received God’s forgiveness?
• Is there anyone whom I have sinned against and from whom I need to ask forgiveness?
• Is there anyone who has sinned against me and has asked me for forgiveness, but I have refused to forgive?
• Is there anyone I am holding a grudge against for past wrongs?
• If there is an unresolved issue, will I simply “let it go,” or will I go talk to the offender about it? (Continuing to hold a grudge is not a biblical option!)
• Would I be willing to forgive if the offender asked me for forgiveness?

Lyon lyrics - He loves us

Chorus:
At the moment when the hard time comes, you must remember one thing: he loves us.
At the moment when it will be difficult for you, just repeat the words: he loves us.
When the hard time comes, you must remember one thing: he loves us.
At the moment when it will be difficult for you, just repeat the words: "He loves us."

People themselves have chosen either the Koran or the Bible, to be honest in their actions or cunning.
And he knows everything about us and hears everything, this guy who lives much higher.
Above skyscrapers, where there are no these leaflets, in a place where they value not the price of sneakers and not the legs of beauties.
Where it doesn't matter whether you're rich or rich, where it's more important what your spirit is made of.
You worship hundreds or the word "good", you ship tons of evil or you are like glass.
A broken syllable is hiding behind the weightlessness of words, again a letter, he asks you to be able to.
Resist temptations, what's stopping you? Snakes wrap around your neck, bite and sting.
Lost souls may find shelter where they are always waiting.

Every night before going to bed, my thoughts are simple, so that misfortune bypasses relatives,
To have enough food and enough water, take away from the hands of darkness and not lead to trouble.
The Internet has spoiled communication between people, more and more benefits for themselves and less love.
Where were you? The answers are blind, the method of the crowd and throws dust in your eyes.
Where is respect for elders, where is conscience? I see only your insolence. What else do you have?
They forget the good, they redeem one thing, but the bad deeds still slowly pull to the bottom.
Fate, in general, is a fan of hitting the back of the head, but we will not budge until it is covered.
He gives us wings, and in return we mow robustly, then on our knees we ask: "Forgive our sins."

He is watching, never forget about it, do not call it nonsense that they follow him blindly
To the ends of the world for the sake of light, rays of dawn, flame, air, water with wind -
Everything is in his hands, in this rounded cage, fate loves to mark, loves to mark.
He is watching us, as if under a microscope, if you do not know the facets, you will be trampled.
Press the stop crane or hitchhike, from evil to good the road along its secret paths.
Exit - here it is, just around the corner, I know for sure that there is someone there, I believe that there is someone there.
Difficulties blind when problems are unmeasured, there was a moment when everything seemed lost,
But he extended his hand to me and said: "Look at the world with your heart, these are your eyes."

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“In order to understand the Quran, you need to read the Bible carefully”

The strongest side of Islam, which our brothers from other religions cannot boast of, is relegated to the background by Muslims themselves

Without comparing two key sacred texts, we will not be able to fully grasp what the Almighty draws our attention to in the message of the Prophet Muhammad, says the well-known Muslim and public figure Rustam Batrov. Discrepancy in details is the key to understanding the fundamental essence of the Islamic message, but only comparable things can be compared with each other. And this means that we must proceed from the fact that the Quran and the Bible are equally texts of truth, the permanent author of BUSINESS Online is sure.

Rustam Batrov: "The norm in religious realities, regrettably, is the war of all against all" Photo: BUSINESS Online

Peace between religions is mostly supported by external supports

We are often proud that inter-confessional peace and harmony reign in Tatarstan. The catch, however, lies in the fact that they are not proud of ordinary things, they are not sung from the high stands and are not raised to banners. This means that you and I live in a unique situation. And the norm in religious realities, regrettably, is the war of all against all. And if in the modern world this is often no longer the case, then thanks to the phenomenon of the secular state, which pacified the militancy of traditional religions, and, in part, to those religious figures who said a firm no to the millintantism of their primordial theologies.

The peace between religions, alas, still largely forced, rests mostly on external props. And it will cease to be pretentious and shaky only when the bearers of religious consciousness, without pretense and hypocrisy, admit that Judaism, Christianity and Islam are three branches (madhhabs) of one religion of Monotheism, as well as other religious traditions that have passed the test of time - no less important forms of spirituality. Fortunately, some of this has already happened. The concept of traditional religions opposed to religious radicalism is one of the manifestations of such mutual recognition, the unification of religions on one bright side.

However, serious theological questions arise here, which keep believers from completely rushing into each other's arms. Firstly, won't "flirting" with other religions lead to the loss of one's own identity and general unification? And secondly, what is the point of different religions, and especially Islam, the latest among them in the Abrahamic tradition, if all religions teach the same thing?

The answer really lies on the surface. When we say that Islam, Christianity and Judaism are three pillars of one big truth, then their equal truth should be understood not in the sense that they completely coincide in the theses, but in the fact that they coincide in the final result: they are all equally lead a person to God. This religious pluralism can be compared with diversity in sports, because in religion, as in sports, practice (observance of the commandments) is of paramount importance, and not theorizing, because it is important not so much to know the map of the path leading to salvation as to directly follow it ( this, by the way, is the difference between a religious scholar and a true believer). So, there are different sports, sometimes completely different from each other, for example, weightlifting and chess, but each sport, without exception, can lead a person to the Olympic podium. It is the same with our religions: they are very different, but all without exception lead to the gates of God's mercy.

Such an approach allows not only to remove inter-religious enmity between us, but also to get away from the other extreme - ecumenism, which, relatively speaking, tries to cross a barbell with a chessboard, i.e., to level our identities. And, although ecumenical reasoning is beautiful in form and correct in terms of the overall message, they are useless in a practical sense: Frankenstein is unlikely to ever climb the Olympic podium, but a full-fledged weightlifter or a full-fledged chess player who did not look around and focused on the results only in one sport, they have a very real chance for this. From this point of view, the defectiveness of the defectors becomes clear. Of course, a person who has changed his religion has the potential to succeed in a new faith, but since he has to start all over again, his chances are reduced. Still, it is not so easy to retrain from a chess player to a weightlifter.

The difference between our religions is different methods of human transformation. By the way, these methods differ not only between religions, but also often differ within the same confessional system. In Islam, for example, there are two global paths: the path of fear ( tarhib ) and the path of love ( targib ). In the first, a person begins by being afraid of the torments of hell, then moves on to more subtle states: he is afraid of sin as such, and then he is afraid of losing the favor of God. The second path is built in inversion: at the initial (primitive) level, a person is motivated by the pleasures of paradise, then he is driven by the desire for piety as such, then only the pleasure of God and nothing else becomes important to him. As you can see, these two paths are diametrically opposed, but they lead to the same result - to God. So it is with the difference of our religions.

In general, when reading the Quran and the Bible, it is difficult to get rid of the feeling that they very often reveal the same plots. Photo: BUSINESS Online

According to the Quran, Eve is not the culprit of apostasy from God's covenant

When we proclaim the equivalence of Judaism, Christianity and Islam, another perspective opens before us - the possibility of a theological comparison of the texts of the Bible and the Quran. Why is this needed? Such comparative studies are not just an entertaining activity. Comparison of texts conceals the key to understanding those key ideas that are contained in each of the religions of Monotheism and for the sake of which, in particular, our prophet Muhammad was sent down. This, in fact, is the answer to the second of the above questions.

In general, when reading the Quran and the Bible, it is difficult to get rid of the feeling that they very often reveal the same plots. However, the truth, as they say, is in the details. If we carefully read the biblical and Koranic versions of the same story, we will see that they often have some differences. These stories are similar, but not identical.

Take, for example, the story of the fall of Adam and Eve. As you know, the Bible recognizes the main role in the spiritual overthrow of the forefathers for Eve, emphasizing that it was she who first bit off the forbidden fruit and seduced Adam. We read: “And the woman saw that the tree was good for food, and that it was pleasing to the eyes and desirable, because it gives knowledge; and took its fruit, and ate; and gave also to her husband, and he ate.” (Gen. 3:1-7). The emphasis of this story in the Quran is placed differently: “And Satan whispered to them both [Adam and Eve] to reveal what was hidden from them because of their abomination, and said:“ Your Lord forbade you this tree only because you didn’t turn out to be angels or didn’t become eternal. ” And he swore at them: “Verily, I am a good counselor for you.” Thus he brought them both down by deceit. And when they had eaten the tree, their abomination appeared before them, and they began to sew for themselves the leaves of Paradise. And their Lord called to them: “Did I not rebuke you this tree and tell you that Satan is your clear enemy?” (7:20-22).

As we can see, according to the Koran, Eve is not responsible for the deviation from God's covenant. Both progenitors were equally responsible for the fall. It would seem a trifle. But it was this little thing that became the seed from which various theologies of Christianity and Islam grew.

Thus, in the Christian world, a woman for centuries was considered a contemptible creature, a "vessel of evil", "an instrument of Satan." It is no coincidence that the first monasteries, as researchers note, were always male, because the monks, fleeing from the filth of the world, by this meant primarily a woman. It is no coincidence that almost until the 19th century, the Christian clergy argued whether a woman had a soul or not. If she does have a soul, is it human or animal? If, nevertheless, we assume that she has a human soul, then her social position in relation to a man is a slave or somewhat higher?

Of course, the harsh Middle Ages did not spare Muslim women either. In this regard, one should not build big illusions. However, the practice of individual men still ran counter to the proclaimed ideals, for even in medieval Islam women were treated much more respectfully than in Christianity. At least among Muslim theologians, no one doubted that she had a soul. On the contrary, a woman in Islam has always been revered and exalted, especially in the context of motherhood.

Thus, in order to understand the Qur'an, one must carefully read not only it, but also the Bible. Without comparing these two sacred texts, we will not be able to fully grasp what the Almighty draws our attention to in the message of the Prophet Muhammad. The discrepancy in details is the key to understanding the fundamental essence of the Islamic message. However, only comparable, side-by-side things can be compared with each other. And this means that we must proceed from the fact that the Quran and the Bible are equally texts of truth.

Identification of the difference in biblical and Koranic stories is a methodological key to understanding the specifics of related religions and, above all, Islam Photo: BUSINESS Online

The Koran minimizes the role of a miracle, completely pushes it into the past

And here is another example. The story of the confrontation between Moses and the Egyptian magi. It is found both in the Bible and in the Koran. When reading inattentively, we are presented with the same story. The Magi throw their ropes, and they turn into snakes; Moses throws down his staff, and he, turning into a snake, eats those. But if it can be understood from the biblical story that the ropes of the Magi really “became” snakes and the Magi were able to repeat some of the miracles revealed by Moses, then the Koran speaks only of the incident with the ropes and the staff, moreover, the transformation of the ropes is described here as only “apparent”, i. e. e. as a bewitchment of the eyes. In other words, the Magi did not really turn the ropes into kites. The Quran does not endow them with the ability to change the nature of things.

It would seem that again a trifle. But in fact, this is a crystal at the tip of the iceberg of the entire Qur'anic teaching, which calls for building life on rational knowledge, and not on childish thinking that believes in miracles. The Qur'an minimizes the role of a miracle, completely pushes it into the past, that is, into the framework for stories about past prophets, but not for the time of the Prophet Muhammad. A fundamentally different theology grows out of this, in which there are no dogmas that require blind faith, but only religious positions that have always been justified rationally. This is a qualitatively new stage in the development of religion. With the advent of Islam, an era of a new type of religiosity begins - religiosity, which is focused on the mind.

Alas, this is the strongest side of our religion, which our brothers from other religions cannot boast of, is relegated to the background by Muslims today.

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