Messages

166

General Discussions / Re: On Fir'ouns body

« on: November 18, 2015, 12:01:43 PM »

Salaam mia666,

You made several statements in your comment which I would like to address. I would first like to address the following statement is which state that the prophet Muhammad was 'illiterate.' Brother Joseph Islam touches on and clarifies this oft-made claim in the following article:

http://quransmessage.com/articles/was%20the%20prophet%20muhammad%20really%20illiterate%20FM3.htm

You also said the following:

"Muhammad definitely did not write the Quran."

I'm not sure which point you're trying to make with the above statement. Are you/were you making the point that the Quran was not the word of Muhammad but rather (was) the word of Allah? If that's the point you were trying to make, then I fully concur with you. Or were you making the point that the Quran wasn't written down by the prophet himself? If that's the point you were making, than I would have to respectfully disagree with you. And again, brother Joseph Islam touches on this issue and makes a point contrary to it in the following article:

http://quransmessage.com/articles/the%20compilation%20of%20the%20quran%20FM3.htm

Now unto the question you asked at the end of your comment. You asked:

"But can God really do ANYTHING? Like, if you somehow gave him two pieces of paper with exactly perfect copies of a picture, down to the last atom, and there was absolutely no difference between the pictures, do you think God could somehow find a difference?"

Well, if the image on both pieces of paper are the exact same copy down to the last atom, then what difference would there be for God to find? Though all things are made of atoms, and all atoms are made of the same three basic particles, by no means are they (all atoms) the same; therefore God would be able to find the difference between the two.

167

General Discussions / Re: Understanding Quran[9:123]

« on: November 15, 2015, 02:29:54 PM »

salaam mia666,

You said:

"So why does 9:5 say to kill the pagans without specifying that you're only supposed to kill the ones who don't honor their treaties with you?"

With respect, I disagree with you in saying that the 9:5 doesn't specify to whom (among the pagans) is being reffered to. I believe that if that verse (9:5) is read in conjunction with the two preceding verses, as well as with 2:190-194, then it becomes evident that it ONLY relates to warfare already in progress with people (in this case the pagans) who have become guilty of a breach of treaty obligations and of aggression.

With regards to your second to last comment, I don't see where the confusion arises as you seem to have it perfectly figured out.

168

General Discussions / Re: Understanding Quran[9:123]

« on: November 15, 2015, 07:06:10 AM »

Salaam mia666,

With regards to your hope of finding interpretations and contexts to reconcile with the verses of the Quran which touch on warfare, I’ve compiled for you Muhammad Assad (whom I very much like his commentaries) explanations of those verses:

- Surah 9 verse 5 -

Read in conjunction with the two preceding verses, as well as with 2:190-194, the above verse relates to warfare already in progress with people who have become guilty of a breach of treaty obligations and of aggression. 8 I.e., "do everything that may be necessary and advisable in warfare". The term marsad denotes "any place from which it is possible to perceive the enemy and to observe his movements". As I have pointed out on more than one occasion, every verse of the Qur'an must be read and Interpreted against the background of the Qur'an as a whole. The above verse, which speaks of a possible conversion to Islam on the part of "those who ascribe divinity to aught beside God" with whom the believers are at war, must, therefore, be considered in conjunction with several fundamental Qur'anic ordinances. One of them, "There shall be no coercion in matters of faith"(2:256), lays down categorically that any attempt at a forcible conversion of unbelievers is prohibited - which precludes the possibility of the Muslims' demanding or expecting that a defeated enemy should embrace Islam as the price of immunity. Secondly, the Qur'an ordains, "Fight in God's cause against those who wage war against you; but do not commit aggression, for, verily, God does not love aggressors" (2:190); and, "if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: and it is against these that We have clearly empowered you [to make war]" (4:91). Thus, war is permissible only in self-defense (see surah 2, notes 167 and 168), with the further proviso that "if they desist - behold, God is much-forgiving, a dispenser of grace" (2:192), and "if they desist, then all hostility shall cease" (2:193). Now the enemy's conversion to Islam - expressed in the words, "if they repent, and take to prayer [lit., "establish prayer"] and render the purifying dues (zakah)"- is no more than one, and by no means the only, way of their "desisting from hostility"; and the reference to it in verses 5 and 11 of this surah certainly does not imply an alternative of "conversion or death", as some unfriendly critics of Islam choose to assume. Verses 4 and 6 give a further elucidation of the attitude which the believers are enjoined to adopt towards such of the unbelievers as are not hostile to them. (In this connection, see also 60:8-9).


- Surah 2 Verse 190-194 -

Verse 190 - This (190) and the following verses (191-194) lay down unequivocally that only self-defense (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "do not commit aggression"; while by al-mu'tadin "those who commit aggression" are meant. The defensive character of a fight "in God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in the reference to "those who wage war against you", and has been still further clarified in 22:39 - "permission [to fight] is given to those against whom war is being wrongfully waged" - which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Qur'anic reference to the question of jihad, or holy war. That this early, fundamental principle of self-defense as the only possible justification of war has been maintained throughout the Qur'an is evident from 60:8, as well as from the concluding sentence of 4:91, both of which belong to a later period than the above verse.

Verse 191 -  In view of the preceding ordinance, the injunction "slay them wherever you may come upon them" is valid only within the context of hostilities already in progress, on the understanding that "those who wage war against you" are the aggressors or oppressors (a war of liberation being a war "in God's cause"). The translation, in this context, of fitnah as "oppression" is justified by the application of this term to any affliction which may cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-'Arab).

Verse 191 -  This reference to warfare in the vicinity of Mecca is due to the fact that at the time of the revelation of this verse the Holy City was still in the possession of the pagan Quraysh, who were hostile to the Muslims. However - as is always the case with historical references in the Qur'an - the above injunction has a general import, and is valid for all times and circumstances.

Verse 193 -  Lit., "and religion belongs to God [alone]" - i.e., until God can be worshipped without fear of persecution, and none is compelled to bow down in awe before another human being.(See also 22:40.) The term din is in this context more suitably translated as "worship" inasmuch as it comprises here both the doctrinal and the moral aspects of religion: that is to say, man's faith as well as the obligations arising from that faith.


Hope this helps.

169

Discussions / Re: I am log out frequently

« on: November 11, 2015, 01:59:06 PM »

Salam Sardar Miyan,

So does this mean that your orignal problem was solved? If yes, then mashallah. Also, I'm so sorry that I couldn't help you.

170

Discussions / Re: I am log out frequently

« on: November 02, 2015, 11:12:06 AM »

Salam Sardar Miyan,

Please be patience with me and Insha-Allah I will try a more simple way of explaining what steps you have to take in solving your problem.

171

Discussions / Re: I am log out frequently

« on: November 02, 2015, 05:23:32 AM »

Salam Sardar Miyan,

My apologies for making it more complicated for you. It was the best (and only way) in which I knew how to assist you. Any ways, I hope you are/will be able to figure it out.

172

Discussions / Re: I am log out frequently

« on: October 31, 2015, 07:39:58 AM »

Salam Sardar Miyan,

This is how to "Refresh" a page on Goole Chrome on your IPhone:

1) First, Open "Google Chrom" on your IPhone.

2) Then, tap the "Settings"button at the top of the window (the button with three horizontal lines). Here's a picture of what that looks like:

http://cdn.solveyourtech.com/wp-content/uploads/2012/11/iphone-chrome-refresh-2.jpg


3) Then, press the "Refresh" button at the top of the menu. Here's a picture of what that looks like:

http://cdn.solveyourtech.com/wp-content/uploads/2012/11/iphone-chrome-refresh-3.jpg


Hope that helps. Please let me know if there is anything else I can help you with.

173

Discussions / Re: I am log out frequently

« on: October 29, 2015, 02:37:41 PM »

Salaam Sardar Miyan,

I think I may be able to help you with your problem. Please do the following, step by step:

1) logout.

2) Refresh the page (while still on the QM Forum site).

3) Then log back in, by typing your username and password inside the boxes on the top left side of the page. And on the third box from the left (on the top left side of the page) click the "FOREVER'" option. Then click on the "log in" tap.

4) Then, refresh the page once more (while you're still logged in).


Hpefully this helps.

174

Women / Re: Validity of Nikaah

« on: October 13, 2015, 02:51:00 PM »

Salaam Seraphina,

You stated in your last comment the following:

"I've been told by other 'muslims' that a couple without nikaah contract is not permitted to be in each other's company, be it public or in private, they're not allowed to speak to each other at all, let alone have a coffee or a walk together so to speak."

Me, personally, I find the above claim (made by some) to be ridicules, and find those who circulate such statements to be guilty of seeing grown men and women, who fear God, as little childern who can't control themselves (or rather their sexual urges), in the presence of one another. That said, I would like to share with a good site which refutes such mentality:

http://www.quranicpath.com/misconceptions/lowering_gaze.html

In short, here is what the author of the above link says:

"You {believing men} do nothing wrong when you announce your engagement to women, or when you keep it between yourselves. Allah knows that you will think of them. But do not make secret appointments to see them, UNLESS YOU WILL ENGAGE IN GOOD/CONSCIENTIOUS CONVERSATION. And do not confirm the marital tie until the prescribed (waiting) period (from a previous divorce) is over. Know that Allah knows what is in your minds, so beware of Him, and know that Allah is All-Forgiving, Forbearing." (Qur'an 2:235)

In this verse, Allah shows us that it is permissible for a believing man and a woman to be alone (سراً / secretly) together provided their intentions are correct i.e. قَوْلا مَعْرُوفا (good / conscientious conversations) take place. The verse is in reference to private meetings, therefore, there is no restriction with regards to meetings in public either.

Furthermore, "Allah knows that you will think of them", is an additional indication. This verse is in reference to believing women who have been widowed recently (context from the previous verse) - and believing men who are interested to propose to them for marriage. Since Allah says, "Allah knows that you will think of them", it shows that these arbitrary individuals may have already met, and know each other from the past at a personal level - otherwise, a believing man would not think of her for marriage.

Lastly, the verse, "There is no secret meeting of three, without Him being the fourth, nor of five but He is their sixth - nor of less than that or more, but He is with them, wherever they may be..." (Qur'an 58:7), is the basis of the true believer's faith that Allah's presence encompasses them, and is more worthy of reliance than on any Satanic influence. In the Qur'an, it is stated the Satan has no power over the believers:

"He, [Satan], has no authority over those who believe and put their trust in their Lord. He only has authority over those who take him as a friend and associate others with Allah." (Qur'an 16:99-100).

Therefore, the Satan is not "the third"   when a true believer is alone with a member of the opposite gender, and verse 2:235 shows that there is no blame in being alone with an opposite gender member provided the conversations are grounded on goodness.

175

Islamic Duties / Re: Is ablution required everytime if one goes to offer prayers?

« on: September 25, 2015, 03:18:13 PM »

Salaam Truth Seeker,

Though I am contradicting my previous take on the question presented by maverick83ok, I agree with your comment. Further support for it would be (in my opinion) the fact that Allah continuously instructs us to not be wasteful. Yet are we not being wasteful if we contiously use water to perform wudu, except in the case you've alluded to (i.e. answering the call of nature).

Hassan.

176

Islamic Duties / Re: Is throwing stones to wards the Shaiyateen during the Hajj is needed?

« on: September 25, 2015, 03:05:59 PM »

Salaam Sadder Miyan,

To answer your question about whether the stoning of shiatheen during Rummy is part of Hajj, brother Joseph Islam gives the following answer in one of his articles which touches on the Hajj piligraming from a Quran perspective:

"[with regards to the] Stoning of the Devil (Rami Jamarat). There is no such story of Satan appearing to Prophet Abraham (pbuh) 3 times in the Quran or any other previous scripture. If one visits this location, it is a choice. There is nothing in the Quran to support this practice in which many lives are potentially compromised every year."

Hajj from a Quran perspective:

http://quransmessage.com/articles/hajj%20FM3.htm

Hassan.

177

General Discussions / NEW MOSQUES IN RUSSIA! BUT A SAD DAY.

« on: September 24, 2015, 03:48:50 PM »

I read something today that really disturbed me to my core. It was about a new $170 million mosque that was open to the public in Moscow, Russia, as a way of celebrating the Eid holiday. Now I understand the need for a mosque; so that people can have a place to gather (together) and preform their religious duties, etc. But to spend $170 million is to be wasteful/extravagant. That same amount of money could have been used to feed, clothe, shelter, etc thousand (if not millions) of men, women, and children. In fact, that same amount could have been used to care for the thousands of refugees who have been displaced by the on-going wars in Syria and Iraq. But alas, we live in time were some (not all) Muslims believe that building a mosques draws them nearer to Allah than the feed and sheltering of their fellow humans.

“And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.”

http://www.aljazeera.com/news/2015/09/russia-opens-huge-mosque-eid-holiday-150923101040775.html

Hassan.

178

Islamic Duties / Re: Is ablution required everytime if one goes to offer prayers?

« on: September 22, 2015, 05:44:52 PM »

Salaam maverick83ok,

To answer your question, I personally believe that one is to/should perform wudu prior to every prayer. What leads me to this conclusion is the words "when you stand up for prayer" in the following verse, which I take to mean before any and all salath.:

"O you who believe! when you stand up for prayer, then wash (Arabic: ghusl) your faces and your hands (and arms) to the elbows and wipe (Arabic: Mas'ahu) your heads and your feet to the ankles..."

This is the best answer I can give you, do to my lack/limited knowledge of the Quran.

Hope it helps.
Hassan.

179

Islamic Duties / Re: Is ablution required everytime if one goes to offer prayers?

« on: September 19, 2015, 02:33:11 AM »

Salaam maverick83pk,

Here's brother Joseph's answer to a similar question:


"The Quran is explicit as to what circumstances would require one to perform ablution (5:6, 4:43). None of these circumstances include the passing of wind (flatus). Such a requirement is only based on Islamic secondary sources and not the Quran.

For example:

Volume 1, Book 4, Number 137 (Narrated Abu Huraira):

Allah's Apostle said, "The prayer of a person who does ,Hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."

Volume 1, Book 4, Number 139 (Narrated 'Abbas bin Tamim):

My uncle asked Allah's Apostle about a person who imagined to have passed wind during the prayer. Allah' Apostle replied: "He should not leave his prayers unless he hears sound or smells something."

Given the fact that there is no explicit command in the Quran to support the above Ahadith, one would also arguably be hard pressed to find a logical explanation for the need of ablution after passing gas from the body (not much different in essence from belching). After all, none of the areas are washed that are involved in the passing of wind and which remains very different in essence from the release of actual bodily fluids or solids which consist of tangible waste discharged by the body.

It is important to appreciate from a Quranic perspective, that God does not prescribe rituals to make matters difficult for his servants.

005:006 (part)
"...God does not intend to make any difficulty for you, but He intends to purify you / make you clean and to complete His favour upon you so that you may be grateful."

If one performs ablution after passing wind, this should remain a matter of choice and not one argued for under Quranic shariah."

http://quransmessage.com/forum/index.php?topic=675.0

Hassan.

180

Discussions / Re: Should we reject hadith ?

« on: September 18, 2015, 05:13:54 AM »

Salaam Sstikstof,

You said: "If there is nothing mentioned in Quran, what should we do?"


I am of the belief that if a practice does not find unequivocal support from the Quran (i.e. the Quran is silent on such matter - neither forbidding it nor permitting it), then said practice can’t be said to be an Islamic act/practice, as all practice which we are commanded to uphold are mentioned and detailed in the Quran. This does not mean (that) said practice has to be abandoned. There is absolutely nothing wrong with participating in a certain action (for personal or cultural reasons), provided that said action don't impinge on the general values/message of the Quran (i.e. doesn't contradicts the Quran). All this means is that said act must not be seen as an Islamic act, as it has no support in the Quran.

For example, I have a (Muslim) cousin of mine who is a vegetarian (for health reasons). And no-where in the Quran (to the best of my knowledge) is a vegetarian based diet forbidden. In fact the Quran is ABSOLUTLY silent on this matter, neither forbidding it nor permitting it; though we are to permitted to seek the "middle-way" (i.e. eat both meat and vegetables/fruits) leaving it up to the individual to choose whether he/she wishes to engage in it or not; just not on the grounds of a religiously/Islamically prescribed act. Because, as alluded to earlier, I find absolutely nothing wrong with participating in a particular action/way of life which finds no support from the Quran (i.e. the Quran is silent on - neither forbidding it nor permitting it); provided it is only done for personal or cultural reasons, and provided said act/way of life does not contradict the general teachings of the Quran.

You also asked: "What is deen"

Brother Joseph perfectly sums up the meaning of "deen" from a Quran perspective:

http://quransmessage.com/articles/what%20is%20the%20true%20defintion%20of%20deen%20FM3.htm


Hassan.