Messages

316

General Discussions / Re: Resurrection explained by a parable

« on: June 11, 2012, 11:59:07 PM »

Wassalam,

Thank you so much for your comments.

Let me quote for you from his “Preface to Urdu edition of Tabweeb-ul-Quran” (an encyclopedia, by dividing the entire Quranic teachings in separate chapters, under different subjects).  You will find how down to earth person was Parwez.   

"Lastly, it is necessary to repeat the fact that all my efforts in interpreting Quranic teachings are but a human effort which cannot be considered free from error or forgetting, nor it can be considered as the last word. That is why I have only presented the Quranic verses in this collection, although at certain places conclusions have also been drawn from the purport of the text. If you do not agree with my corollaries, you may ignore them and make your own decisions by contemplating upon the text. My only objective is to facilitate the work of those intending to tread the Quranic path, (helping them along according to my own ability and breadth of vision), so that they my find it easy to reach the goal. I would like to be their fellow  traveller, not mentor. I shall consider myself fortunate enough if I can achieve this much."

Please read what he stated in the following link

http://www.tolueislam.org/Parwez//QL/QL_preface.htm

317

General Discussions / Re: Resurrection explained by a parable

« on: June 11, 2012, 10:18:55 PM »

I feel that Parwez unjustifiably could not accept that God could 'intervene' and suspend the laws that He Himself had created when it was His will. This has led to many erroneous claims such as the denial of Biblical portents where Parwez has in my opinion and without warrant, reinterpreted verses to support his particular bias.

This has caused him to 'interpolate' into the Quran renditions which are not supported by the Quranic Arabic and do little but disharmonise the narratives of the Quran.

I can not make a comment on the issue at the moment.  I am still a student at the moment. I am very much impressed by his articles and his insight into Quran.  At the least regarding the miracles of Moses I am more or less convinced on the usage of metaphorical usage as parwez has explained.    One thing I know.  I do not think any scholar living today can prepare a reference book like Lughaat-Al-Quran running into more than 1800 pages, a dictionary of quran, providing each and every word in the quran (alphabetic order) with all its different meanings as mentioned in the Quran. He had such vast knowledge in Arabic.  And regarding miracle this was what he wrote  after discussing about miracles; taken from http://www.tolueislam.org/Parwez/ICR/ICR_5.htm
 
The view advocated heremay, however, be challenged on the ground that the Qur'an recounts many miracles which were wrought by the earlier Anbiya. There are several possible interpretations of these miracles. Some scholars have had recourse to allegorical interpretation. Others have held that the figurative language and vivid imagery served to drive home a general truth. Another plausible theory is that the Qur'an in describing people of an earlier age had to mention the unusual events which had psychological reality for them. However, it is a question which concerns the scholar who is interested in the mental development of man. It has no bearing on din as such. We subscribe to the view that they have been narrated metaphorically and can be interpretted rationally.

318

General Discussions / Re: four birds or four parts of the bird

« on: June 11, 2012, 02:51:14 PM »

Wassalam,

Borther Joseph Islam, let us focus our attention to the Arabic words;

The Arabic of 2:260 contains instruction to take four birds (arba'atan mina-tayri), the word, mina (from) denotes that it can be from four different categories of birds.  And then the command to fasurhunna ilayka “فَصُرْهُنَّ إِلَيْكَ.  This is very important.   You have said the Arabic word 'fasur' from the verb 'sara' means to 'incline' or to ‘lean’ something or to twist or turn something to get them to do what you want.   Yes, to get to do what we want.  That is why Usfur sawwar means the bird which comes at a call: as siwaar means a herd of cattle: (which follows the shepherd’s call), in the context of the verse  2:260 means familiarize these birds with yourself: make them your pets: make them so familiar that they come to you when called.

As you said 'kulli jabalin' is clearly a reference to 'each mountain'.   The inference is; you put them, a part of them, at any mountain.   It is only just an interpretation that 'juz' on each of them refers to "pieces of birds" and in fact juz is the only word in the whole of the ayat that someone can conveniently interpret to mean pieces of birds, whereas “minhunna  juzhan”  can very clearly refers to 'from the four birds a part', ie. to put any bird (whether one or more as per his wish) on any mountain.  There is no inference anywhere to cut the birds into pieces and if at all there was any instruction to cut the birds into pieces it would have been mentioned before the word “minhunna”.  Before the instruction "to take from them" a part, the only instruction provided was fasurhunna ilayka which I explained above.  The instruction as a whole refers to taking four birds and tame them (fasurhunna ilayka) and thereafter putثُمَّ اجْعَلْ  'from the four birds a part' (minhunna  juzhan) at different mountains. 

I agree with you the context of verse 2:258 is resurrection, but closely check verse 2:259, the discussion changes from individual’s life and death to resurrection of a nation from its death.   The discussion is on a ruined city and its resurrection from death.  Notice the question in the verse, how can the devastated, ruined city will be bought (ever) to life, after its death?  In this context we should understand the next verse 2:260  how each Nabi has been confronted with the problem of giving life to a dead nation and a guidnace is mentioned from story of Ibrahim.

319

General Discussions / Re: 2:73 How was the murderer caught?

« on: June 10, 2012, 11:46:40 PM »

Dear Joseph Islam....assalamu alaikum....I liked your detailed analysis of the verse,  however, I want to highlight some points for your thinking.   Let me extract first from your post 'details furnished by the quran'.  Kindly refer to my comments in blue

DETAILS FURNISHED BY THE QURAN

A soul was killed (2:72)   No comments
Although a 'nafs' is a feminine noun (plural anfus and nufus), it can represent either gender. However, the 'hu' in 'idhribu'hu' (strike him) is a masculine singular pronoun therefore the corpse was most likely a male.  No comments
There was an act of deliberate concealment (2:72).  No comments
The truth of the matter was to be manifested by God (2:72).  No comments
A female sacrificial cow (heifer) has some relevance in matters of disputed killings. Due to the limited information in the Quran, it appears that the primary audience to whom the narrative is directed (Children of Israel) were clearly familiar with this practice. (2:73)   The following points needed to be noted in this regard.
1.  The people had great reverence to cow (in the previous verses, one of the reasons for the request to slaughter the cow, for sure, would be that their hearts would be purged of dedication to calf-worship....the last part of the verse stating this incident mentions that they did not really want to do so due to their devotion to the calf)
2.  Allah manifested the truth using their own superstitious mentality.  It was requested all those who are suspected of murder to touch the dead with a part of cow (creating a false fear instilled in their minds that the real culprit will be exposed once he touches the cow) and when the culprit came close to the corpse his fearful demeanour gave him away and thus the culprit got identified.
An analogy is imparted with which God brings the dead to life (2:73).   The real culprit was caught and punished for the crime.  Plese note the verse; “And there is life for you in the law of retaliation”(2:179).  In other words, retributive justice which punishes criminals safeguards a nation’s life 
This incident was to serve as a 'portent' to those who witnessed the event so that people could understand (2:73). It is merely narrated to the Children of Israel to remind them.   This incident will serve a purpose because we should use our intellect and insight to solve such problems

320

General Discussions / Re: Men a Degree Above women

« on: June 10, 2012, 06:56:12 PM »

Salam,

Parwez has provided the following in his exposition of the Quran;

2: 228  Divorced women should not remarry until they have completed three menstrual cycles. (Those who do not menstruate due to old age or some physical disorder should also wait for three months (65/4) and those whose marriage has not been consummated have no waiting period, (33/49).) If a woman is pregnant she must make this fact known. (The waiting period for a pregnant woman is until the delivery, (65/4).)

               If the dissolution of marriage was initiated by the husband and he wishes, of course with the consent of his wife, to resume the marital relationship, he may do so even within the waiting period. 

              There is no waiting period for the husband – this is the only advantage he has over the wife who has to wait for three months before remarriage (the rationale for this is obvious). Excepting this, the rights and responsibilities of men and women are the same in all spheres of life. These Laws have been prescribed by Allah whose power blends with reason and wisdom.

321

General Discussions / Re: four birds or four parts of the bird

« on: June 10, 2012, 05:09:52 PM »

Salam Alaikum,

I think we should refer to the exposition of Parwez.   He has given the following exposition for the verse;

2:260        Each Nabi has been confronted with the problem of giving life to a dead nation. For instance, Abraham faced such a problem and said to Allah: “What is the process by which new life may be infused into a dead nation?”. Allah asked him: “Do you not believe that dead nations may receive new life?”. Abraham said: “I do believe but I would like to know by what process, so that I can undertake it with full confidence.” Allah explained the process to Abraham through an example. He said: “Take four untamed birds. At first they will seek to get away from you. Make them familiar with yourself gradually. This will bring about remarkable change in them. Even if you set them free and call to them, they will come to you swiftly.” This is how you must patiently reform those who rebel against your call and bring them close to yourself and make them understand and appreciate the Divine System. This is how they will receive “life.” Most certainly Allah is All-Mighty, Wise.

The above explanation is very much convincing due to the following reasons

1.  The previous verse 2:259 mentions about giving life to dead قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا (qala anna yuhyee hathihi Allahu baAAda mawtiha - When will God restore it to life after its death?), which is specifically related to giving life to a dead nation, not givin life to a dead being.   Verse 2:260 also mentions about giving life to dead رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ - (rabbi arinee kayfa tuhyee almawta - show me how to give life to dead), which must be connected to the discussion in the previous verse as pointed out by Parwez.

2.  Prophet Ibrahim would not ask Allah to show him how to give life to a dead being, especially while directly communicating with Allah.   He will not ask such a silly question. It is like he is telling Allah his heart is not fully convinced about life after death, such a question is impossible from a prophet's mouth.  If such a question is asked by ordinary people we can understand that.

3.  Nowhere in the verse it is mentioned cutting the birds into pieces, it is just an interpretation. 

4.  Allah's request to Moses to take four birds and فَصُرْهُنَّ إِلَيْكَ fasurhunna ilayka (tame them) is very important.   If the purpose was to show to Moses how to give life after cutting the  birds into pieces, it is not necessary to tame them or make them feel familiar to Ibrahim.  Allah could have shown him this miracle without taming the birds.

5.  If the purpose was to show Ibrahim how to give life to a dead person, Allah could have selected any dead person and give life to him.

6.  The question was specific "how to give life",  if it was about how to give life to a dead being, even the example (which is interpreted to mean cutting the birds into pieces and giving life) does not teach "how to give life".

7.  It is also important whether prophet Ibrahim did  comply with the direction in the verse as per the meaning of the verse traditionally understood (to get fully convinced about life after death!)

There are some of the logical reasons to prove that the issue was not giving life to a dead being, but the issue was connected to give life to a nation, which was the primary duty of prophet Ibrahim.  Allah was teaching a great principle using parable of birds, in a couple of sentences.   The message hidden in this verse must be taken for a research topic.  By the way, the character of our prophet must be understood in this context.  About our prophet Allah says "If you were severe or hardhearted, they would have broken away from you' (3: 159).   This was the message Allah was teaching prophet Ibrahim, how to give life to a dead nation through making people get attached to him by mingling with them, sharing their sorrows and problems,  giving helping hand to them, forgiving their sins, etc  Once we have the confidence and trust of the people, we can make remarkable change in society.

322

General Discussions / Re: Resurrection explained by a parable

« on: June 10, 2012, 01:48:52 PM »

salam alaikum,

I think the exposition of Parwez is very much convincing.  I am just sharing some thoughts based on parwez explanation and my thinking.  After all, Quran repeatedly directs us to ponder over Allah's verses instead of blindly falling on them.  Let me quote Parwez's exposition first, which I think is more closer to truth. 

259        (From Laws relating to an individual’s life and death We now move to the Laws relating to the life and death of nations.) As is known in history, after the destruction of Jerusalem by Nebuchadnezzar, the Bani-Isr’ael lived in captivity for about a hundred years. Then they were liberated and re-established in Jerusalem. This story has been narrated in the Quran symbolically as follows: A person passing through a ruined habitation asked if such a devastated place could have new life. Allah kept him in a death-like state for a hundred years, then gave him new life and asked him: “How long have you remained in this state?” He replied: “May be a day or so.” Allah said to him: “You have been in this state for a hundred years but your food and drink has not gone bad and your ass is still standing as before. You should also reflect upon the process by which man develops from the embryonic state to where he becomes a living human being.” 

              When the passer-by had reflected upon the parable, he said: “Now I can understand how Allah can give life to dead nations.”

260        Each Nabi has been confronted with the problem of giving life to a dead nation. For instance, Abraham faced such a problem and said to Allah: “What is the process by which new life may be infused into a dead nation?”. Allah asked him: “Do you not believe that dead nations may receive new life?”. Abraham said: “I do believe but I would like to know by what process, so that I can undertake it with full confidence.” Allah explained the process to Abraham through an example. He said: “Take four untamed birds. At first they will seek to get away from you. Make them familiar with yourself gradually. This will bring about remarkable change in them. Even if you set them free and call to them, they will come to you swiftly.” This is how you must patiently reform those who rebel against your call and bring them close to yourself and make them understand and appreciate the Divine System. This is how they will receive “life.” Most certainly Allah is All-Mighty, Wise.

Verse 2:259 mentions about "giving life to a dead nation" قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا   
So the parable mentioned needed to be understood with respect to death and resurrection of a "nation" not a the death of an individual (though symbolically it is mentioned Allah caused the person who posed the question to die for 100 years).   The symbolic personality wonders whether this ruined devastated place could have new life...looking at the ruined city one might think it can never have life.  However, the devastated nation was given life after a prolonged period of 100 years.  The question how long have you remained in this state is with reference to the resurrection of the nation, since looking at the nation with full of life now no one could believe it was in death like situation for over 100 years.   The food, water and donkey are symbolic representation of the things that remained the same during the process of revival of the nation.  The verse "We may make thee a Sign unto men" refers to the lessons we can learn in the whole revival process of the nation.    And the verse "look at the bones, how We set them and then clothe them with flesh" also refers to the nation, how the devastated ruins of the city got transformed into full of life, and how the city got liberated and received a new life after its complete devastation.   And as Parwez, beautifully explained When the passer-by had reflected upon the parable, he said: “Now I can understand how Allah can give life to dead nations.”.   The moral lesson to learn is this.  It is always possible to give life to dead nations.

By the way, it is amazing how Parwez explained the very next verse 2:260 considering the traditional understanding of its meaning.   The moral lesson in this verse is also linked to verse 2:259.   Verse 2:259 mentions about giving life to a dead nation قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا (qala anna yuhyee hathihi Allahu baAAda mawtiha - When will God restore it to life after its death?) and verse 2:260 also mentions about giving life to death رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ - (rabbi arinee kayfa tuhyee almawta - show me how to give life to a dead nation).   Prophet Ibrahim would not ask Allah to show him how to give life to a dead being, especially while directly communicating with Allah he would not ask such a silly question. He was asking Allah how to give life to dead nations, which was his ultimate responsibility, and Allah was teaching prophet ibrahim a beatiful lesson through a parable.