Messages

256

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 20, 2012, 04:29:04 PM »

The question posed by the ignorant folk as to why God did not 'speak' to them could encompass an expectation of a direct form of address where God could be heard.

Salam,

Do you then  agree (at the least) that the second mode of communication, a voice is heard from behind a curtain in 42:51, is not applicable for ordinary human being?  It is clear from their question that the ignorant people would be satisfied with a revelation from Allah directly to them even as received by prophet himself (without a voice could be heard), for their expectation of “speech” from Allah. 

There is no reason to 'restrict' what was meant by their expectation of 'speech' from God. If you imply a 'restriction', then once again the burden of proof is with you to provide the evidence for the restricted interpretation.

I did not restrict what was meant by their expectation of “speech” from God.  To make my point clear again, the ignorant people were looking for direct communication from Allah to them (similar like the normal wahi received by the prophet or a voice heard from behind a curtain as happened in the case of Moses) and Allah strongly refutes such a request as complete ignorance, imitating ignorant people of past.  But if you say (not very clear from your comments) it is something related to “God could be heard only” they were demanding (not even a direct wahi similar like the prophet received) you will be restricting their expectation. 

Verse 42:51 simply elaborates how good speaks to man. This verse does not confirm that God does not speak to man directly

I agree with you verse 42:51 simply elaborates how good speaks to man (includes ordinary people and the prophets).   I am pointing out verse 2:118 where the ignorant people say “Why does God not speak unto us” to confirm that God does not speak to man (ordinary people) directly. 

257

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 20, 2012, 03:36:21 PM »

****

258

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 20, 2012, 01:48:03 PM »

(1) Please can you provide clear unequivocal evidence that God does not inspire His servants directly in whatever way if He so wishes without any interpolations.

Wa' alaikumussalam,

“AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.” (2:118) - Muhammed Asad

The above verse contains two specific points raised by those who are devoid of knowledge, (1) what is the reason God does not speak to them (notice the same word  يُكَلِّمَهُ اللَّهُ is used here as in the verse 42:51) and (2) what is the reason why no miracles are shown to them.  The clear inference we can make out from their question is that they have been clearly told God does not speak directly (through Wahi or behind a curtain) to ordinary people and there will be no miracles shown to them.  Quran further states, such a demand had also been made in the past by people with a similar mentality which shows that same questions had been repeated by ignorant people in the past.  Can you explain the above verse without interpolation?

I have a humble request not to think everytime I raise a point I am bringing up Parwez (ofcourse I am attracted the reasoning of parwez in many cases).  Leave that scholar now.....I do not know whether parwez used this verse to support any point of view. This is myown question.  I want to know whether this verse can be understood differently.

I will make further comments later, Insha Allah

Kind regards

Optimist

259

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 20, 2012, 05:53:00 AM »

The Quran does not say that the disciples were inspired 'through' Prophet Jesus. I find that you are interpolating comments into the Arabic which do not exist

Salamun alaikum,

So are you telling me that the disciples were directly inspired by Allah and all of them responded to the “inspiration” saying, “We believe. Bear witness that we have surrendered (unto Thee) "we are Muslims" (Pickthall translation)?.   Please confirm this point keeping also the following points;

1.  The collective response of the disciples of Jesus expressing their willingness to support Allah’s cause in response to the call from Jesus in 61:14.   

2.  The issue mentioned in the verse is a clear case of  REVELATION (WAHI), a clear instruction to believe in Allah and his messenger and subsequent uniform response, and from the context it is clear that it is not related putting any “thought”, “suggestions”, 'manifestation of truth', etc sometimes I have seen you use to explain 'wahi' to ordinary people. 

Similarly limiting your interpretation of verse 42:51 with regards how God speaks to 'bashar'.

Again I would require a confirmation of your view point that the term “basher” (related to first two communications mentioned in the verse, communication through wahi and voice is directly heard like from behind a curtain) is applicable to all humans AND NOT just Allah’s choosen bashar (the prophets).

"It is not (possible) that a man  لِبَشَرٍ , to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's" (3:79)

Your question number (1) and (2) I will be responding later after I receive your comments for the above points, Insha Allah.

Kind regards

Optimist

260

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 19, 2012, 03:28:34 AM »

Salaam Optomist,

The verse is not problematic at all because, as Joseph mentioned, the inspiration was on a personal level. It was not for Quranic 'revelation'.

God manifests the truth in direct and indirect ways. In order to expose the situation He could have indeed revealed it through another person therefore bringing it to the prophet's attention or it could have been direct.

For you then, the verse about prophet Moses's mother being inspired to put the baby down will surely be more problematic because that is clearly direct communication.

You have this notion that you have made clear in other posts, that God does not intervene in the course of our lives so obviously verses like the above will give you cause for concern.

Wa'alaikumussalam,

Firstly, kindly note, the topic is not miracles, but Revelation from Allah.  Therefore Allah’s "intervention" through revelation need not mixed with intervention we already discussed.

To say prophet received inspiration on a personal level, not for Quranic 'revelation', is contrary to the teachings of the Quran.  The revelation the prophet received is nothing but Quran.

"Ha Mim: A Revelation from (Allah), Most Gracious, Most Merciful;- A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;-  A REVELATION from the Beneficent, the Merciful Allah (41:1-3).

The prophet himself is made to confirm that the Wahi he is receiving is only Quran:

 ‘And this Qur'an has been revealed to me [uhiya ilayya ha_zal Qur'an] that with it I may warn you and whomsoever it reaches?’ (6:19)

Even the hypocrites were afraid "lest a Sura should be sent down about them, showing them what is (really passing) in their hearts."9:64.  If prophet used to receive other "revelations" there is no substance in worrying just about Sura.  I can quote for your several other verses also that negates any revelation other than Quran.

For you then, the verse about prophet Moses's mother being inspired to put the baby down will surely be more problematic because that is clearly direct communication.

The verses; إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ "Behold! We sent to thy mother, by inspiration, the message"(20:38), also in 28:7 وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ do not refer to Allah sending a direct wahi to the mother of Moses.  Look a similar verse;

"And behold! I inspired the disciples وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ to have faith in Me and Mine Messenger: they said, 'We have faith, and do thou bear witness that we bow to Allah as Muslims'".(5:111)

To send wahi towards Isa’s hawariyeen or friends in the above verse means to send order towards them (through prophet Isa).  In the same way to send wahi towards the mother of Hazrat Moosa would mean to send an order or news through a messenger to her.  To believe from the word auhaina that a common human being could also receive the wahi like the prophets, is to go against the teachings of the Qur’an.

وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ (42:51

Allah mentions in the above verse how He ‘speaks’ to man: basher or man is of two kinds: the prophets and other than the prophets (the common men): the first kind, that is, the prophets receive the message or wahi through Gabrial (example our Prophet) or a voice is directly heard like from behind a curtain (as in the case of Moses): as for the second class of humans, they only receive the wahi through the prophets, by sending an apostle to reveal, by His leave.

This is all for now

Kind regards

Optimist

261

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 18, 2012, 08:14:42 PM »

@ Joseph Islam,

Thanks very much for the explanation.

@ Optimist

http://www.islamawakened.com/quran/66/3/default.htm

I'm not sure if the communication could have been indirect or through ordinary means for this case. The information was passed on to the wife in confidence. In the verse, the wife asks the prophet where he learned the information. This may have been because it was perhaps not probable that he could have learned of it through ordinary means.

Therefore I would bank on the prophet finding out through direct means from God - whatever those lines of communication may have been. Dreams perhaps?

When I say ordinary means,  it means it was made known to the prophet either through the other wife herself, or through someone person the other wife may have informed, even the prophet may have understood the same from other circumstances (like actions of  the other wife to whom the secret was divulged)....which would perfectly justify prophet's comment. To interpret the said verse to mean Allah informed the prophet through direct means is problamatic.  It would mean prophet received other revelations (traditionalists say un-recited revelation) other than the Quran which is contrary to the teachings of the Quran.

262

General Discussions / Re: On Surah Al-Tahrim Verse 3

« on: August 18, 2012, 01:57:47 PM »

Salamun alaikum,

I would like to make one comment.  Everything that human beings ordinarily learn or which can be learned by normal means, many a time can be attributed to Allah. For example in 5:4, the method of training dogs has been attributed to Allah, even though it is common knowledge that any man who has learnt how, can teach the dogs. (Similarly see 2:282; 96:4-5; 55:4.).  It is quite possible that the prophet learned about the information through some other means, in the normal circumstances, through ordinary means.  And it was not required for the prophet to tell his wife the actual means by which he he came to know about the information.   Therefore, the prophet’s comment is just normal in the circumstances.  The verse does not refer to any extra quranic ‘revelation’.

Kind regards

Optimist

263

General Discussions / Re: can someone explain me 11:7 about God's throne on water and about sorcery ?

« on: August 10, 2012, 06:56:17 PM »

I have 2 confusions in this verse .

1) Regarding god's throne/rule  on water.

This is an allegorical statement to proclaim Allah's supreme control over the source of life which depends upon water. 

"We made from water every living thing."(21:30)

"All living things are created from a mixture of water."(24:45)

Allah exists everywhere therefore He does not  literally sit on a (physical) throne as Allah is not physical in nature.

2) that why they the peoples would say that this is clear sorcery when nothing abnormal happened in that scene ?

i am curious to know it because this verse can be used to support extra-quranic stories in which prophet did miracle.

The claim of unbelievers, "This is not but obvious magic" سِحْرٌ مُبِينٌ in the above verse, has nothing to do with any reference to extra-quranic stories in which prophet did any miracle (the prophet did not do any miracle according to Quran).  Their denial of life after death is mentioned in Quran at many places.  For instance, " And yet they say: "There is nothing beyond our life in this world. We die as we come to life, and nothing but time destroys us." But of this they have no knowledge whatever: they do nothing but guess.”(45:24)

Also, it was  the claim of the disbelievers all along that the prophet is affected with magic which Quran very strongly refuted at a number of places.  Refer to the following verses;

“when thou camest unto them with all evidence of the truth, and [when] those of them who were bent on denying the truth were saying, `This is clearly nothing but deception!” سِحْرٌ مُبِينٌ (5:110)

“And so, when the truth came to them from Us, they said, "Behold, this is clearly nothing but sorcery!" سِحْرٌ مُبِينٌ (10:76)

 “But when Our light-giving messages came unto them, they said, "This is clearly [but] spellbinding deception!" سِحْرٌ مُبِينٌ (27:13)

“When Our Clear Signs are rehearsed to them, the Unbelievers say, of the Truth when it comes to them: "This is evident sorcery!" سِحْرٌ مُبِينٌ (46:7)

264

General Discussions / Ali Manikfan, a Living Legend

« on: August 10, 2012, 05:19:38 PM »

Salamun alaikum,
 
Kindly get introduced to Ali Manikfan, a Living Legend who developed a scientific basis for Islamic calendar, a universal Lunar Calendar (in advance).  In future, days of fasting, Eid, Arafah etc will be observed by the Muslims all over the world on the same day (without the corruption of 'moon sighting'!).  Insha Allah.

Here is below is a brief introduction about Ali Manikfan; 

http://www.hijracalendar.com/contactus1.htm

Ali Manikfan can be contacted though his email manikfan@gmail.com (As per my experience he never misses any email reply even though he is 74 years of age!)

"He has designed the sun as shining glow and the moon which reflects light and appointed STAGES <Manazil for the MOON so that you may RECKON TIME AND MARK THE NUMBER OF YEARS. Allah has not created this otherwise than in accordance with truth (to fulfill a definite purpose according to His plans).”(10:5)

And see the moon for which We have determined various stages <Manazil  (It appears like a beautiful crescent and then gradually becomes the full moon, after which it starts waning till it becomes like an old date stalk, dried up and curved.) (36:39)

In verse 10:5 Quran clearly says that the Manazil or the phases of the moon determine the dates and it should be the basis for calculation of years.  So any calendar system without taking into account the phases of the moon is not Quranic, even if they are reliable.

Some of his articles can be read in the following links;

Moon Sighting, Problems and Solutions

http://www.hijracalendar.org/moon2.htm

Hijra Calendar in Quran

http://www.hijracalendar.com/quran1.htm

Meeqatul Qibla and Islamic Calendar

http://www.hijracalendar.com/article2.htm

The exact date of the Prophet's birth

http://www.hijracalendar.com/article1.htm

Alhamdulillah always
 
Kind regards
 
Optimist

265

Discussions / Re: Verse 87:7 and Support for Hadith

« on: August 08, 2012, 05:04:14 PM »

Quite simply, the use of the exception 'illa' is superfluous if the same meaning without it would have been intended.

Salamun alaikum,

One can forget a thing due to many reasons.  It is the responsibility of Allah to see that divine revelation is communicated to the prophet and properly preserved.   So the term “illa” in 87:6 (thou shalt not forget except as Allah wills) is NOT superfluous.   It is to establish complete control of Allah over the revelation to prophet and Allah’s will to preserve the verses.  This statement is not to show prophet may forget revelation as much as Allah allows to forget.   It is similar to Quran says in 2:255  ‘Man  can have no knowledge of things except for whatever (Allah) wills”. It is to show complete control of Allah over the capabilities to achieve knowledge.   Your explanation will ONLY support concepts like traditional satanic concept of abrogation theory, though you yourself view that this is not a confirmation that the Prophet was actually made to forget anything.  Assuming (not admitting) your analysis is correct as per your understanding, let me ask you, if prophet was not made to forget anything why this statement??   I hope you will take an effort to read the scholarly analysis I pointed out and I really want to see you make a counter to the work. 

Kind regards

266

Discussions / Re: Verse 87:7 and Support for Hadith

« on: August 08, 2012, 05:09:23 AM »

As far as brother Parwez's interpolation is concerned - once again, I find him simply inserting words which don't exist in the Arabic. He has simply and conveniently in support for his theological interpretation, reversed the whole meaning of the sentence where the Quranic Arabic gives him no warrant. Please Note how he inserts parts as highlighted in RED which do not exist in the Arabic to completely reverse the message of the verse.

87:7 - If it were the will of Allah, you could have forgotten something from it (or ignore it), but (as has been mentioned earlier in 17:86) that was not His will. That is why you cannot forget or ignore anything from it. This has been so ordained.

One could potentially re-write the Quran and pass it off as a viable interpretation. One wonders how Parwez dealt with the particle ‘illa’ as a clear exception to the condition in 87:6 as with the phrase ‘innahu yalamun’aljahra wama yakhfa’?

Personally and with respect, the latter interpretation would be difficult to support from an academic / Quranic perspective. From the perspective of theology, one is of course free to advance what they feel inclined to from their perspective. Whether it has any academic merit or Quranic warrant is another matter of course.

Salamun alaikum,

I am not trying to defend or promote parwez here, but it would be helpful to better appreciate the view of a scholar if we know the reason for this translation.

I agree with you Parwez seems to have completely reversed the whole meaning of the verse and as you said it seems like he simply inserting words which don't exist in the Arabic.  The reason he himself stated for this translation as far as I could gather is given below in brief.  He has given a detailed scholarly discussion on this point in his work Kitabu-Taqdeer (Book of destiny) - Chapter 10,  which I kindly request you to read for a detailed verification if there is any substance in his interpretation.

The phrase الا ما شاء الله  (except what Allah wills) should not be taken to mean: “you may forget of it only as much as Allah allows”. The Messenger was not to forget any of the revelation at all! (17:86). Mufti Mohammed Abdu writes in his al-Manar: “In the Quran, ‘exception to Allah’s will مشيئةalways means consistency and occurrence of event – i. e., the opposite of what has been said will never happen. الا  (except or but) in this phrase means that Allah will (مشيئة) won’t  be contrary to what has been said – He would have had it otherwise if He wanted it so. Therefore, the verses above (87/6-7) mean: “You will never be able to forget it”.

Supportive of this interpretation of the phrase in question are the verses from sura Hood, which talk about permanent occupancy of Paradise and Hell, saying: “They shall be in it till the universe is – except (this) what you Preserver wants …” (11/109, 11/108),  also: (6/120). It means that they will stay there according to the Law of Allah’s will (for ever).

“Sura  Baqara  says:  ‘Man  can have no knowledge of things except for whatever (Allah) wills” (2:255) إِلَّا بِمَا شَاءَ It should be taken as to mean that Man can obtain knowledge through laws already established by Allah (His will - مشيئة); even then his knowledge will be limited as compared to Allah’s.   

Also verse; “Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please.   إِلَّا مَا شَاءَ اللَّهُ "(10:49).   It means prophet is not empowered (even) to hurt or benefit himself outside the bounds of laws established by Allah.   The verse continues; “there is a law for everything. When the period of respite is over, the (destruction) comes right on time”! 10:49

267

General Discussions / Re: The Secret of Universe

« on: August 06, 2012, 10:26:43 PM »

LOVE OF SCHOLARS

OVERTLY appreciating past scholars is a slippery slope to idolising personalities. It can also render impotent one's ability to critically discern their works.

Scholarly opinions should remain what they are, 'learned opinions' of FALLIBLE humans. They should not necessarily be equated with truth. God is ultimate truth and we should always remain consciously 'receptive' of His guidance which can often lead us past these learned personalities of the past and present as a TEACHING EXERCISE to build on our growing knowledge base.

It is simply a case of 'learning'.

If we stop to admire the works of an individual for too long, there remains an inherent risk that a 'gradual process' of learning can turn into 'static submission'. This would be an evident loss for it is here that we subconsciously can sever the link of remaining recipient to God's guidance and tacitly become reliant on the works of humans.

"...I hope that my Lord will guide me ever closer (even) than this to the right road." (18:24)

Salamun alaikum,
 
I complete agree with your view regading blindly following scholars and their opinion.  It used to do  so earlier when I was not very much concerned about religion.  I was taught to trust Bukhari, Muslim and all other past scholars and not to critically study their works.   If I had continued the habit, I would not have known the truth. 

While agreeing with your point, I hope you will positively appreciate the following points.

I believe, if we want to propogate the true message of the Quran among the public at a wider  level,  we need to have the basic need to rely on a great scholar who have done extensive research on various subjects based on Quran.    The reason is simple, the first question a traditional minded person would be asking (especially when we are not a scholar and do not have great talent) to show him any great scholar who hold this view contrary to the general traditional view.   The scholar's books and articles must cover all aspects of Quran, including a proper Quran translation,  instead of the available Quran translations, written to conform the traditional understandings.  It is through the medium of books and articles only we can promote the true message of the Quran.   Certain differences of opinoin of issues that are not related to the main teachings of the Quran should be ignored.

At individual level, the possibility to spread the Quranic message is limited without the support of a great scholar.  I believe Parwez's books are a blessing for people who who thread the path of Quran.  It is needed to be ensured that his books are properly safeguarded and promoted (who will promote these invaluable books otherwise?).   Insha Allah, I am in the process of translating two of his books in to my mother tongue with the help of an expert for publication and plan to undertake more later.   My sincere with now to create another Parwez somewhere in the world who can lead a Resurgent Islam.  It is the reason why I chose the name "Resurgent Islam" (www.resurgentislam.com) for my website, mainly containing the works of Parwez (some of his major works not yet uploaded).  You will find also a small contribution from myself, a work I edited, named;  "Hadiths: An Objective Analysis".   

I have a living example for me to get convinced that relying on a great scholar like Parwez is the way to attract people to the true message of Quran.  Recently a new colleague joined in the department where I work who was a completely a traditional Muslim, studied in a well known Arabic college run by a very traditional Sunni group in India.  He is highly knowledgeable in Arabic literature (his job is related to Arabic/ English translation activity).  Slowly I started to have discussion with him at every oppurtunity about different Quranic verses.  I introduced to him Lughat-ul-Quran by Parwez and, alhamdulillah, it is his favourite reference book now.  Due to this book he has now started to appreciate the need to to follow Quran alone.   I have a few people now already with me and I could not have made them attracted to the Quranic message without the works from Parwez. 

By they way, you said "Sadly, not once in the post did I note you thank God for having guided you"!.  This statement brought tears in my eyes.  Only Allah knows how much I think of Him every day. 

Alhamdulillah always

Kind regards

Abdul Samad

268

General Discussions / Re: The Secret of Universe

« on: August 05, 2012, 03:19:55 AM »

If I am mistaken then I am sorry but if true, the quote says a lot ...... Saba

Please delete this post also.  I only want to convey a message (I do not want this post to remain forever in the forum)

Salam,

You are not mistaken.  It was myself who posted that comment.  I was born and brought up in a traditional family, in a traditional society.  Traditional learning and living in a traditional society had almost sealed my heart.  It was the books from Parwez that showed me real Islam. 

I am sure Parwez will be angry at me if he is alive today for concentrating on issues not related to the main teachings of the Quran.   These are not his major contribution and points of discussion.  Even he was humbly stating those who do not agree with him on this point just ignore this point since it does not have any major bearing in the main aspects of Islam.  I have to say sorry to Parwez also, and most importantly to Allah for getting involved in this discussion more than needed.  One of the reasons for getting more involved on this topic was, some of the topics here were related to this subject.  I will avoid posting any comment on this topic and also from promoting any special views of parvez in this forum again (never assume all whatever I have posed in this forum belong to parwez). 

Kind regards

Abdul Samad

269

General Discussions / Re: The Secret of Universe

« on: August 05, 2012, 02:12:31 AM »

Salamun alaikum,

It is bit surprising for me.   Even before I read the exposition from Parwez,  I had seen even traditional scholars explaining this in this line of analysis.  It is not a new finding by Parwez.  I posted translation from Parwez just to differentiate the two understanding.  Please look at the following verse;

(Yousuf Ali Translation) “[Remember what you felt] when they came upon you from above you and from below you, and when [your] eyes became dim and [your] hearts came up to [your] throats, and [when] most conflicting thoughts about God passed through your minds.  [for] there and then were the believers tried, and shaken with a shock severe.” (33:10-11)

I can quote for you many such verses.  I still do not know why you are insisting to interpret those verses in a particular line only. 

Anyhow, kindly delete my previous post, this post and also your last post since I  (not very intentionally disregarding your warning)  brought up Parwez in the discussion.  Please.

Thanks & kind regards

Abdul Samad

270

General Discussions / Re: The Secret of Universe

« on: August 04, 2012, 09:14:34 PM »

Salamun alaikum brother Joseph Islam,

In your reply to “Reader question”,  under the following link you mentioned above, you wrote under the title  UNDERSTANDING OUR TRIALS;  We will be led into situations and afflictions in two main ways. (1) Some that our own hands cause (Cause and effect) (2) Those that are specifically created to test us.

http://quransmessage.com/forum/index.php?topic=256.msg750#msg750

You have then provided verses from Quran for the above two categories.  I have no comment for the first category you have mentioned.   I request you to reconsider the verses you mentioned as “afflictions specifically created to test us”, whether there is possibility that these “created afflictions” are natural afflictions the people who strive in the path of Allah will have to face before they achieve their goal.  I provide below the verses you used to categorise "afflictions spcificaally created".  I provide also against each verses the exposition by Parwez for these verses.  I would like to know your comments for the exposition of Parwez.

003.186
"Ye shall certainly be tried and tested in your wealth and in yourselves; and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil, then that will be a determining factor in all affairs"

(Parwez) 3:186 O Jama’at-ul-Momineen, you will continue to have confrontations with your opponents resulting in the loss of your possessions and your lives (2/155). In addition you will also have to hear much from those who were granted revelation before your time and Mushrikeen which will be very painful to you. If you remain steadfast and adhere to Allah’s Laws it will reflect your high resolve.

008.028  "And know that your wealth and your children are but a trial; and that it is God with Whom lies your highest reward"

(Parwez) (8:27) Do not betray the Divine Order or the trusts reposed in you. You know what the result of such betrayal would be. (4/58). 
(8:28) Such betrayal is motivated by love of wealth and children but remember that in such a case these things become a fitna whereas the recompense bestowed by Allah is generous and more valuable (9/23-24, 25/74, 64/14-15).

002.155
"And surely We will test you with something of fear and hunger, and loss of wealth and lives and the fruits (of your toil), but give glad tidings to those who patiently persevere"

(Parwez) 2:155-156   This struggle will provide you with many opportunities to test your own mettle. You may encounter wars and massacres and also be confronted with scarcity of food and loss of life and property or with devastation of fields and orchards. Such ordeals may take place but ultimately those who remain steadfast and do not waver in their commitment to establish Allah’s System, will be successful. They meet every challenge saying: “We have dedicated ourselves to the establishment of the Divine System and come what may we will continue advancing towards that goal.”

002.214
'Or do you think that you shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When will the help of God come?" Ah! Indeed, the help of God is (always) near!"

(Parwez) 2: 214   O Jama’at-ul-Momineen, the ideal social system which will be free of dissension will not be created without great hardship and difficulty. Those who established this system earlier, met with such formidable obstacles that they cried out: “When will our efforts bear fruit, O Allah?” (3/141, 9/16, 13/40, 29/2, 33/10). You will also have to confront similar obstructions, but be sure that your efforts will be rewarded as were theirs.

047.031
'And We shall try you until We make evident those who strive among you and persevere in patience; and We shall test your affairs"

(Parwez)  47:31.       If We were to adopt any ‘out of the way' means (there was no need of any clash or struggle.  But)  We do want this clash to take place so that the Mujahideen amongst you can stand out; and it would become evident to what extent they are steadfast.  In other words these are the ones who are ready to sacrifice everything for the sake of establishing this system; and face all challenges with fortitude and steadfastness? We want that everything about each of you should be revealed to the public (and the whole world should see the wonderful change this Eiman has brought within you  and how you have changed for the better).

Don't you think theses are natural afflictions the people who strive in the path of Allah will have to face before they achieve their goal?  I would like to know how do you view the exposition by Parwez.

Thanks & kind regards

Abdul Samad