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Topics - Mohammed

#1
What's a DAY?

Why do we receive one every day?

·

Pause for a moment.

You opened your eyes today.

And another day was simply there.

A precise, silent phenomenon unfolding around us with a rhythm so familiar that we barely notice it.

Look at the great motions we have grown almost blind to:

The Earth turns.
The Sun shines.
The Moon moves.
The heavens keep their courses.

We call it a day.

And move on.

The Sun: pouring light and warmth upon the Earth, nurturing the plants that feed the living world, lifting water into the endless cycle of clouds and rain, shaping climate, and sustaining life.

The Moon: its quiet glow, the delicate crescent adorning the night, illuminating the darkness, pulling the tides, and marking the rhythm of the lunar month.

The stars: countless points of light scattered across an unimaginable expanse.

And all of this keeps happening, while we sleep, walk, eat, laugh, worry, love, and carry on with our little lives.

But what exactly have we been given?

Perhaps the strangest thing about a day is not that it happens.

It is that we have become so accustomed to it that we have forgotten to wonder what it is.

We came from nothingness. A sophisticated marvel of consciousness that will one day return to silence.

We produce sounds, and granted the power to shape sound into languages, to transfer invisible thoughts from one mind to another.

Why is it that we carry the weight of a developed brain?

And why are we gifted with the exclusive art of writing, creating symbols that preserve thought across time and distance?

What an astonishing gift!

What is this mysterious phenomenon called life?
What are human beings?
Why does Earth exist?

Why are we here, amidst the beauty of brotherhood and the tenderness of a smiling face?
Shared minds.
Joyful souls.

The strange beauty of a smile – a gift that can carry warmth, affection, reassurance, and joy; a unique expression found nowhere else in the kingdom of life.

The quiet majesty of conscience – the pull toward kindness, compassion, fairness, honesty, mercy and humility.

How did all this come to be?

What are thoughts?

What is consciousness?

How can a human mind imagine, remember, question, love, suffer, create, and reflect?

The beauty of ordinary human life.
The tender joy of babies and children. The comfort and love of family, the warmth of laughter.

The blessing of happiness, and the quiet beauty of simply being happy.

The blessing of touch: the comforting warmth of sunlight, the ⁠refreshing coolness of a gentle breeze, and the countless sensations that transform mere existence into a rich human experience.

The remarkable harmony between man and woman: physical, emotional, psychological.

The magical chemistry of attraction, love, affection, companionship, intimacy, comfort, cuddles, kisses, sleep.

The blessing of garments; the beauty and joy therein.

HAVE YOU ever truly paused to contemplate the engineering miracle of your eyes?

What an astonishing gift is vision.

We live as though sight were ordinary, forgetting that these tiny, delicate living tissues and fluids are the only thin wall standing between us and the suffocating terror of perpetual darkness.

Yet these exquisitely arranged and carefully shielded living tissues quietly unveil before us an entire universe of light, colours, landscapes, smiles, faces, beauty, and wonder.

The remarkable apparatus of the ears – delicate living structures that help transform sound into speech and meaning, while quietly preserving our balance.

And the nose, with its sensory apparatus, granting us the ability to perceive countless scents – from the fragrance of flowers and perfumes to the aroma of rain, fresh bread, spices, tea, and coffee – enhancing every meal and enriching our lives.

Cooking, baking, roasting, ripening –
transformations so ordinary, yet so magical.

The wonder of spices.
The alchemy of flavours.

Hunger and thirst – and the satisfaction that follows.

The beauty of flowers.
Bees, butterflies, pollination – delicate systems sustaining life in silence!

Think of the Earth's boundless pantry – the explosion of a sun-ripened mango, the cool, refreshing heart of a watermelon, and the creamy sweetness of a banana.

The same earth. The same water. The same sunlight.
Yet what astonishing diversity emerges – each with its own vibrant hue, texture, distinct aroma, and flavour.

The cold, sweet mercy of fresh juices, the comforting grace of a steaming cup of coffee, and the wholesome nourishment of nutrient-rich milk.

The humble strength of grains and pulses, the abundance of vegetables, the satisfying crunch of nuts, the deep, savory mystery of umami, the sharp clarity of the sour, and the elegant grace of sweetness and saltiness.

There is a profound mercy in the variety of our nourishment: the delicate flakes of tasty fish, the succulent tenderness of poultry, and the rich, savory depth of animal meats and eggs.

All of it is processed by a body equipped with miraculously hard, stone-like teeth for chewing; remarkable salivary glands producing saliva;

and then,

the tongue – a small, seemingly simple piece of living flesh, yet equipped with an astonishing sensory apparatus that transforms food into an experience of flavour and pleasure.

Then come the enzymes breaking food down; an intricate digestive system extracting and absorbing nutrients;

and blood –

with its extraordinary composition, circulating through an immense network of vessels, transporting oxygen and nourishment to every living cell.

Then there is the heart:

an engineering marvel beyond imagination, with its own natural pacemaker, tirelessly pumping around 7,500 litres of blood every day without ever being asked.

And the lungs, breathing continuously, drawing in oxygen and releasing carbon dioxide with every breath.

The liver, carrying out countless metabolic processes – regulating, storing, synthesizing, and detoxifying.

The kidneys, tirelessly filtering the blood, preserving its delicate balance, and removing what the body no longer needs.

The pancreas, performing its digestive and hormonal functions.

The hormone system, coordinating countless processes with incomprehensible sophistication.

The reproductive system – a design through which generations succeed one another.

Sperms and eggs.

And what an astonishing beginning – from a tiny, seemingly insignificant drop, an entire human being begins to unfold.

The monthly menstrual cycle preparing for new life; pregnancy, birth, and the remarkable gift of breastfeeding–nourishment, protection, and comfort, all perfectly provided at the very beginning of life.

Cells.
Growth.
Neurons.
Memory.
Healing.

A self-repairing body, guarded by an extraordinary immune system; a brain coordinating billions of neurons and countless electrical signals while we simply breathe, think, speak, and dream.

The protective cage of the ribs, the skull, and the skeletal system.

Muscles and tendons working in perfect harmony, while the skin – an engineering marvel – holds everything together, remains remarkably elastic, senses the world around us, and serves as a protective barrier.

The gift of limbs that allow us to stand upright, walk, run, jump, climb, and explore the world.

Toes that quietly provide balance and grip with every step, with toenails shielding their tips.

Hands – so familiar that we seldom marvel at them. Wrists, palms, joints, five wonderfully coordinated fingers.

And nails that protect and assist us in countless daily tasks: writing, building, cooking, creating, holding, and embracing.

Hair – the texture and character it gives to the human form, and its role in regulating body temperature.

A body that tirelessly maintains its own temperature, keeping us alive through heat and cold – a design of astonishing wisdom and convenience.

Unique fingerprints and irises, distinguishing every individual.

Wonderful water. Wonderful fire. So ordinary, so familiar – yet how astonishing they are.

Their interactions with the world around us make countless transformations possible.

The blessing of electricity; the ingenuity of technology; the unique usefulness of metals, wood, glass, paper, plastics, and countless other materials –

all ultimately built from the elements of the periodic table, each with properties precisely suited to its purpose.

Solids, liquids, and gases – each with its own remarkable characteristics,

yet capable of transforming from one state into another: melting, freezing, evaporating, condensing, and taking on entirely different forms.

The atmosphere – its precise composition, pressure, temperature, and humidity; the winds that carry clouds, and the clouds that bring life-giving rain.

Mountains standing in majesty.

The mighty oceans – their endless waves filling us with awe, joy, and quiet reflection; their calmness bringing peace; their depths concealing a world of wonders and treasures yet to be discovered.

The vast kingdoms of plants and animals, each displaying beauty, purpose, and astonishing diversity.

Reproducing without being taught how; creatures finding their mates, building nests, instinctively feeding, protecting, and nurturing their young – generation after generation.

How do they know?

Ships crossing the oceans and aircraft soaring through the skies – human ingenuity unfolding from the very laws woven into creation, filling us with excitement, gratitude, and wonder.

This giant moving planet we call Earth, carrying us through space while its gravity faithfully holds everything upon it and around it.

And beyond it all – the immeasurable expanse of space, the countless stars, galaxies? and the universe itself.

What is all this?

And why does the human heart find itself compelled to stop, wonder, and ask?

How often do we walk past the Ayat (signs) scattered across the horizons and within ourselves without a second thought?

We often move through life without noticing how little of our own breath we truly control. When we stop rushing, we begin to see the signatures of a Grand Design in the mundane.

It's a call to look deeper, to live intentionally, and to seek the Creator through the intricate beauty of creation.

And if you count the blessings of God, you will not be able to number them (16:18, 14:34)

And Iblees said: "You will not find most of them grateful." (7:17)
#2
Modern biology reveals a fascinating reality about several familiar creatures:

Ants: Every ant we see working outside the nest, whether foraging for food, responding to threats, or warning the colony, is a female worker.

Bees: The hive-building, honey production, brood care, and foraging are all carried out by female worker bees.

Spiders: In many web-building species, the familiar capture webs are constructed and maintained primarily by adult females, while adult males often leave the web and wander in search of mates.

Mosquitoes: It is the female mosquito that seeks out humans and other animals, bites, and feeds on blood to obtain the nutrients needed for egg development. Male mosquitoes do not visit humans for feeding; they feed on nectar and other plant sugars instead.

Interestingly, when the Qur'an refers to the ant (27:18), the bee (16:68-69), and the spider (29:41) in contexts involving their characteristic actions, it uses feminine verbs, commands, or pronouns. The mosquito (2:26) is likewise referred to using a feminine grammatical form.

From a linguistic standpoint, this usage can be explained by the conventions of Classical Arabic and the grammatical gender of these nouns. The feminine forms therefore arise naturally from the language itself. Whether the wording also intentionally reflects the biological sex of these creatures is a matter of interpretation.

Perhaps this reflects a beautiful, multi-layered design by God. The wording seems to accomplish two things simultaneously: speaking naturally to its first audience while also harmonizing with biological realities that would only become widely understood many centuries later.

1. For the first recipients of the Qur'an (Linguistic Naturalness)

 The language follows the norms of Classical Arabic. For example, the word for a single bee is grammatically feminine, so the feminine commands in Surah 16 (e.g., ittakhidhī, kulī, uslukī) would have sounded entirely natural and elegant to an Arabic-speaking audience. Nothing in the wording would have seemed unusual or distracting (although we simply do not know whether some among them already recognized these biological realities).

2. For Later Generations (Biological Insight)

 As microscopy and modern biology developed, scientists gradually discovered that the characteristic activities in these species are carried out by females. What had long been understood as standard linguistic usage also came to align remarkably well with biological reality.

This harmony is meaningful. God is the author of both the laws of nature and the laws of the Arabic language. By weaving them together, the verses accommodate the linguistic conventions of an ancient society while beautifully aligning with biological realities that would only be uncovered through scientific inquiry many centuries later.
#4
peace dear believing brothers and sisters,

When God let us to do slaughter for food, i.e. when we are doing it with His permission(The Merciful/the Creator of the animal), why to worry about suffering, if we do it as prophets did?
I have witnessed both, natural death and slaughter of birds, in both cases they had almost same kind of expressions/movements/signs.
We can't believe the scientists always(if they say stunning reduces suffering) because sometime they will find it wrong in the future.

See preparing animal for slaughter without harm,
https://www.youtube.com/watch?v=quhVxLUwiBw
[For anyone who sees this video : in this video the person says Allahuakbar, meaning Allah is greater -may be he wouldn't have thought about it. Because how can Allah be greater than Himself? Allah calls Himself as Al-Kabeer (the Great). Akbar = greater]
#5
peace brother Joseph,

You say
"Marriage between Muslim men and women from the Book is clearly sanctioned by the Quran with clear provisos."
http://quransmessage.com/articles/marriage%20with%20people%20of%20the%20book%20FM3.htm

but I think this is only applicable for that time i.e. for marriages that are fixed(given the bridal due) before the revelation of Qur'an.

here's the translation of 5:5 as I understand the verse,
"This day (all) the good things are made lawful for you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste women from among the believers and the chaste women from among those who have been given the Book before you; when you have given them their bridal due, marrying not fornicating nor taking them for secret concubines; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers"

And the Qur'an says,
"O you who believe, do not take the Jews and the Nazarenes/Christians as allies, for they are allies to one another; and whoever takes them as such from among you is one of them. God does not guide the wicked people." [5:51]
#6
General Discussions / To Whom It May Concern
January 29, 2019, 10:23:22 AM
Peace,

Do you really believe in GOD?

Then why you go to the doctor when you are ill? While GOD can heal all your illnesses?
Why you ask someone for a job? While GOD is capable of doing everything?

And you say,
You alone we worship and You alone we seek for help. [1:5]

Qur'an says,

Did the people think that they be left that they say: "We believed." And they are not being tested? [29:2]
##
Do you order the people with the righteousness and you forget yourselves, while you are reciting the Book? Do you not comprehend? [2:44]
And seek help through patience and through the prayers. And that it truly is a great/burden except on the humble. [2:45]
##
And most of them will not believe in God except while setting up partners. [12:106]
##
...Anyone who puts his trust in God, then He suffices him. The commands of God will be done. God has decreed for everything a measure. [65:3]

Peace and best wishes
#7
Dear All,
Assalamu 'alaikum

I  request you to watch these videos before you purchase any animal products which are produced commercially. (or products which contain animal products)
https://www.youtube.com/watch?v=u80_IrSILI4
https://www.youtube.com/watch?v=utPkDP3T7R4
https://www.youtube.com/watch?v=DrGQTyrIFLA
#8
Islamic Duties / Is Zakat 20% ?
October 05, 2017, 09:35:39 AM
Dear All,
Assalaamu 'Alaikum.

I would like to share some of my understanding about Zakat from the Qur'an.

[Al Qur'an 20:18] He said: "It is my stick/cane, I lean on/support myself on it, and I hit/move/shake with it on my sheep and goats, and for me in it others needs/purposes."

Here, the root gh-n-m denotes sheeps and goats.
Since, in the ancient times, cultivation or livestock farming were the major sources of income, gh-n-m may denote the property/income.

So, the verse 8:41 can be an explanation for the Zakat that an individual have to pay (Since same root gh-n-m used there)

[Al Qur'an 8:41] "And know that what you acquired/ gained/ obtained, from a thing, that to God its fifth and to the messenger and (those) of the relations/near, and the orphans, and the poorest of poor/poor oppressed, and the traveler/stranded traveler... "

Many exegetes interpret as, the root gh-n-m denotes booty/spoils of war, but The Quran itself declared that the spoils from war belonged entirely to Allah and the messenger.
[Al Qur'an 8:1] " They ask/question you about the spoils/gifts (n-f-l), Say: "The spoils/gifts (are) to God and the messenger..." [59:6&7 further explanation]

So 20% from any gain of an individual is for the society (for the mentioned categories) and the spoils of war is also for the society (for the mentioned categories).
And Allah knows best.
#9
Discussions / Killing pests/insects
September 04, 2017, 12:04:19 PM
Assalaamu 'alaikum All,

Can we kill animals/birds/pests/rodents/insects etc. when they attack us/our cultivation ?.
Qur'an says "And what struck/hit you from a disaster so (it is) because (of) what your hands gathered/acquired, and He forgives/pardons on much." (42:30)
All organisms helps in the survival of human beings directly or indirectly by stabilizing the ecosystem. So ultimately they all are created to help us only (in my knowledge), hence is it right/just to kill/destroy them ?
#10
General Discussions / Body piercing/Puncturing
July 22, 2017, 06:19:00 PM
Dear All,
Assalaamu 'Alaikum

Does these verses says that any change in Allah's creation (such as circumcision, ear/nose piercing or puncturing of any body parts) was not allowed even at the time of the Prophet Abraham and warns against such practices ?

The interesting fact is that the verses are from Surah An-Nisa' /The Women (compared to men, women are more conditioned to the practice of body piercing, regardless of religion) and from Surah Ar-Rum/ The Romans.

[4:118] Allah cursed him, and he (the devil) said: "I will take from your worshippers/slaves a specified share."

[4:119] "And I will misguide them, and I will make them desire, and I will order/command them, so they will cut the animals'/livestock's ears, and I will order/command them, so they will change Allah's creation." And who takes the devil (as) a guardian/ally from other than Allah, so he had lost an evident loss.

[4:120] He promises them and he makes them wish/desire, and the devil does not promise them except deceit/temptation.

[4:121] Those, their shelter/refuge (is) Hell, and they do not find from it an escape/diversion.

[4:123] (It is) not your wishes/desires (Believers) nor The Book's people's (Jewish/Chritians) wishes/desires, who makes/does bad/evil/harm (he) will be rewarded with it, and he does not find for him from other than Allah a guardian/ally, and nor a victorious/savior.

[4:124] And who makes/does from the correct/righteous deeds from a male or a female, and he is believing, so those enter the Paradise, and they are not being caused injustice/oppression to (in the amount of) a peck in a seed/stone.

[4:125] وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
[4:125] And who (is in) a better religion from (than) who submitted/surrendered his face to Allah, and he is (a) good doer, and he followed Abraham's religion/faith, upright/Unifier of God ? And Allah took Abraham (as) a faithful/close friend.

[30:30] فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
[30:30] So keep up your face/front to the religion, (as) a submitter/upright/Unifier of God, Allah's nature/manner/religion which He created/originated the people on it, (there is/let there be) no replacement/substitution to Allah's creation, that (is) the religion the straight/valuable, and but most of the people do not know.

[4:26] Allah wants to clarify/show/explain to you and (He) guides you (to) those who (were) before you's laws/ways, and He forgives on you, and Allah (is) knowledgeable, wise/judicious.
#11
General Discussions / MISTRANSLATION
July 18, 2017, 10:04:32 AM
Dear All,
Assalaamu 'alaikum

Many of the non-Arabs translating the Qur'anic term 'Allah' in to 'God'. Can we translate it in the same way as we are translating other attributes of Allah (for example, Al-Rahamn = The Merciful, Al-Raheem = The compassionate, Rabb = Lord, Ilaah = God/deity etc). How can we replace the term 'Allah' with any other term from any language?
#12
Dear All,
Assalaamu 'alaikum

In all the places where the slaughtering of animals are mentioned in the Qur'an, the root dh-k-r is used (as I observed), and which basically means remembrance/ bear in mind. The word used for the Swalah in Qur'an also having the same root (e.g. 20:14).
In many translations/ articles it is said mention /utter /pronounce the name of Allah before slaughtering. But I doubt that Is simple mentioning or pronouncement or utterance enough during slaughtering?, while one can mention/ pronounce words even without the involvement of mind. Is it the proper way of Islamic slaughtering ?
Also, the term 'Halal meat' is wide spread nowadays and the product is available in different brand names, but when the criterion followed by majority to make the meat halal is just pronouncing/mentioning the name of Allah, How can we accept such products?
#13
General Discussions / The term 'Junub'
July 12, 2017, 08:24:23 PM
Dear All,
Assalaamu 'alaikum

Many exegetists translated the term 'Junub' as ceremonial impurity.

In my humble view, the term refers no any specific impurity but it represents the state of being impure (any impurity which should be washed).

From Qur'an itself we will get the meaning of the term. In 4:36, the term 'Wal jaari-l-junubi' means 'the neighbour (who is) distant/not close/farther away'

Since the verses 4:43 and 5:6 say about purification prior to Swalah, here the term may refers 'a state of being impure (being distant from pure state)/ a state of being distant from Allah' (because- "He loves/likes the pure/clean", 2:222)

So, in 4:43 Qur'an says, "Walaa junuban illaa 'aabiree sabeelin hataa taghta'siluu" (And nor distant (impure/unclean), except crossing/passing a road/way, until you wash yourselves) and in 5:6 "Wa-inkunthum junuban fatwahharoo" (and if you were impure/unclean so be purified/cleaned).

So it tells the importance of being clean, we have to wash quickly if we came in contact with any impurity. "Walaa junuban illaa 'aabiree sabeelin hataa taghta'siluu" (4:43) tells that we should not be in a state of 'being impure' except the time of crossing/passing the way to wash/clean it (to reach at water).
#14
General Discussions / Diseases and Illnesses
July 12, 2017, 10:55:02 AM
Dear All,
Assalaamu 'alaikum.

What is the reason behind illnesses/ diseases ? Why such painful condition happens to/with mankind ? Why some babies born handicapped ? Is it true the claim that these are part of the 'Trials' ??
#15
Islamic Duties / Funeral prayer (Janaza prayer)
July 11, 2017, 07:51:25 PM

Dear All,
Assalaamu 'alaikum

What about the funeral prayer (Janaza prayer), which is followed by majority of the people. Is it agreeable ?

Remembering,
1. Swalah is a timed practice of worship,  And Allah has already given the times for Swalah. So no point of performing Swalah other than the mentioned times.
2. Swalah is always to remember Allah.
#16
Dear All,
Assalaamu 'alaikum

The verse (9:99) mentions 'Swalawaati rrasool' is 'spending' (Swadaqa).
Does this means the command in verse 33:56 is for giving Swadaqa ?
#17
Islamic Duties / Swalah times
July 07, 2017, 12:11:27 AM
Dear All,
Assalaamu 'Alaikum,

Firstly, my humble suggestion is that whenever we are reading a verse/ part of a verse(with a complete meaning) from the Qur'an (whether we are reading it as a reminder/ reading as a part of analyzing the verse/ reading it as a part of an article etc.) we should seek refuge with Allah from shaitha'n, the cursed (16:98). And we should start reading it with the name of Allah, The Merciful, The Compassionate (96:1).

Now let us come to the topic,
I saw the article in QM website 'The Five Prayers from The Qur'an, I found some differences in it and I am sharing it here for your consideration.

In the Fajr Prayer section the author stated as follows:-
"The end of the night can be perfectly reconciled with the actual moment at which the sun starts to lighten the sky whilst remaining well below the horizon. The end of the day would be the point at which the sun's rays no longer illuminate the sky."

But how one can determine the end point of day or night precisely ?,
Allah says to the Prophet and believers;
"...and God predestines/evaluates the night and the daytime, He knew that you (will) not count/compute it..."(73:20)

i.e. even the Prophet is not given with such information.

Consider the verse 10:67, It says that the sign of day is being able to see

"He is who made/created for you the night to be tranquil/quiet in it, and the daytime to see, that in that (are) evidences/signs to a nation hearing/listening".

If end of the day is as the author stated, then the point just before the complete disappearance of sun's rays is part of day time, but at this moment we will not be able to see anything, it will be dark. i.e. the above statement will be against the verse (10:67)

Let us analyse some other verses,

1. "And an evidence/sign for them (is) the night, We skin off/uncover from it the daytime, so then they are darkened/in darkness". (36:37)
-i.e. darkness is sign of night.

2. The term "Wazulafan mina llaili" (and two approaches from the night)[11:114] indicates that night includes a part of the twilight period i.e. even though the sun's rays are illuminating the sky, if the location(land) we stand is dark, then it is part of the night (from both sides of night). So we cannot measure when night/day starts/ends precisely.
*in the above mentioned article the word 'two' is absent in translation for the Arabic term 'zulafan' , since the term having an 'alif' at the end, it represents dual (this is my interpretation with my limited knowledge in Arabic grammar), and Al Mawarid dictionary also gives the same.

So the portion of the twilight in which we are able to see is part of day and the remaining is part of night and this night's part from the twilight represents the term 'zulafan mina llaili' (two approaches from the night) i.e. from both the ends, but in the article the term is mistranslated.

Now, let us consider the two verses in which the periods for the Swalah are mentioned. Note that these are the only verses I found which starts with the term 'Aqimisswalatha' (which means keep up the Prayer) and mentioning the periods of the Prayer.

"And keep up the prayers at (the) two ends/edges (of) the daytime and the two approaches from the night; that the goodnesses wipe off/eliminate the sins/crimes, that (is) a remembrance/reminder to the praising/glorifying".(11:114)

"Start/keep up the prayers for the sun's rubbing(with the horizon) /setting to(till) the night's darkness, and the dawn's  Qur'an, that the dawn's Qur'an was/is being witnessed".(17:78)

from the above two verses we can connect the periods like this,

1. Sunset to night's darkness (17:78) equivalent to, one end of the day + one approaching part from the night (11:114)
2. Fajr (17:78) equivalent to, another end of the day + another approaching part from the night (11:114)

So the verse 17:78 gives a better explanation for the verse 11:114.

With this understanding if we are examining the verses 11:114 and 17:78 we can observe that the two verses are repeatedly saying about two prayers (Fajr and Isha') at two periods (dawn, to sunrise + sunset to full night/complete darkness).

So many translations say that the arabic term 'wa' used in 11:114 ('Wazulafan') is, as an indication of separation of time, but when we are analysing Qur'anic texts we can find so many places where the term 'wa' is used as an approachment of simultaneous action, for example see the Surah 113,

1. 'Say: "I seek protection with/by Lord/master/owner (of) the daybreak/creation."
2. "From bad/evil/harm (of) what He created."
3. "And from bad/evil/harm (of an) intense dark night/moon, when/if (it) penetrated through body pores/spread/approached."
4. "And from bad/evil/harm (of) the female magicians/sorceresses/dischargers in the knots."
5. "And from bad/evil/harm (of) an envious with jealousy, when/if he envied with jealousy."

Here, the first two verses itself covers the whole creation, still the 3rd, 4th and 5th verses starts with 'wa' which doesn't mean the mentioned things in 3-5 verses are separate things out of creation.

So  in a day for a believer, the time for the prayers starts from the fajr (i.e. when sunlight first begins to appear)and ends at the complete darkness; more clearly, from the appearance of first ray of light to the disappearance of last ray of light.

In traditional system of Prayers, the time of Isha prayer starts from the complete darkness. This I believe, is not Quranic, because Qur'an says us to pray till night's darkness (17:78) and not from night's darkness.

And the verse 2:238,

"Observe/guard on the prayers, and the prayer the middle, and stand/call to God obeying/worshiping humbly".

Here the verse tells to observe some prayers + the middle prayer, this may be because the prayers other than the middle prayer already mentioned in the verse 24:58 and their periods in 11:114 and 17:78.
Also as the term wusthwa (mid most/justly balanced) is used here, this more likely seems, to perform at the midst of other prayers, i.e. at midday. But when we are considering the traditional system of 5 prayers, we cannot find a justly balanced time for Swalatul wusthwa.
And Allah knows the best.

I request you to share your kind suggestions on my thoughts.
Regards,
#18
Discussions / Movies and Drama
July 06, 2017, 12:50:48 AM
Dear All,
Assalaamu 'alaykum

Is it right to act in movie and drama or to watch them?
#19
Islamic Duties / Swalaah and it's shortened form
July 05, 2017, 10:47:03 PM
Dear All,
Assalaamu 'alaykum

I would like to share my understanding about Swalah and it's shortened form.

The main intention of Swalah is clear from The Verse 20:14 and many other Verses are also telling about the purpose and benefits of 'The Swalah' (17:111, 11:114, 29:45, 6:162 etc.)
And when we look through the Verses 100 to 103 from the Surah 'Nisa''(No.4) we can understand that the Verses 100 & 101 are an order/command to the Believers but not for the Prophet (since it mentions about the Believers who gets out from their homes emigrating to Allah and His Messenger), and the next Verse starting with the term 'Wa idhaa kuntha feehim...'which is exclusively for the Prophet, which may indicates that the shortening of the Prayer is applicable only for Believers and not for the Prophet. So, what the Prophet performed at that place may be the real form/structure of the Prayer and not a shortened form of the Prayer. Thus from the Verse 102, we can interpret that, the Swalah contains two units, each unit involves Standing and Prostrating. And bowing is not a separate step rather it is an act of humbleness throughout the Swalah (2:43, 3:43, 77:48). i.e. we may have to bend our head with complete submission and a cognition that we are in contact with our Creator. In Qur'an the verses 3:113 & 50:40 mention what to say/do during standing and prostrating, some other verses (like 32:15) also indicates the glorification in prostration, but nowhere had I found in Qur'an what to say/ do during bowing (so it may not be a separate step in Swalah). And many verses are there which mention bowing and prostration together (9:112, 48:29, 22:77) while some verses mention standing and prostration together(3:113, 4:102, 39:9), but standing and bowing together nowhere I found. And only in one verse I found all the three terms came together (22:26) but here the term r-k-'a expressed as rukka' as an attachment to the term s-j-d and not as a separate act. i.e. here it means, kneeling down to/ bowing to (prostration), otherwise it can come in the form 'Raaki'een' like the the other two terms in the same verse thwaa'efeen and Qaa'emeen. You can connect this verse with 9:112 to get what I am trying to say. [I am trying my best to share my thoughts with you and am sorry that my knowledge in english is limited. I know only few words and a little grammer in english, hope you will manage it.]
And after directing ourselves towards Ka'bah, we can start the Swalah. I think the verses 17:110 & 111 help us to understand what to say and how to say in Swalah better. And nowhere it is mentioned raising the hands and/ or placing it on stomach or saying Allahu Akbar (which is not Quranic), instead Allah tells us to call Him Allah or Al Rahman (17:110). And the verse 4 :102 mention to take weapons/arms during the Swalah in that particular situation, so if the practices like placing hand on the stomach is there in Swalah, then it would have mentioned there, I believe.

And shortening of the Prayer is, performing single unit instead of two (as the Believers did at that situation, 4:101-102 ), but only if, fear the attack/torture from the disbelievers.
And Allah knows the best.

Kindly request you all to share your thoughts.
Regards,
#20
Women / Divorce is twice, not three times
July 05, 2017, 10:36:36 PM
Dear all,
Assalaamu 'alaykum.

Most of the people (including the Illustration of Joseph Islam) telling that divorce is three times and/but if the third divorce is initiated then it is irreversible (i.e. two reversible and one irreversible).
So in such case the couple have to repeat the Iddat period twice to end the marriage bond, but in Qur'an the term used for the iddat period is 'Ajalahunna' (2:231, 232 65:2) which is in singular form, i.e. no repeating of iddat period happens according to Qur'an.

I would like to share my understanding about divorce from the Qur'an.

If any quarrel/indifference arise among couples the first step is admonition(if husband fears nushuz from wife-4:34) or mutual reconciliation (if wife fears nushuz from husband-4:128). After this, if quarrel persists then the husband can decide for abstention of 4 months (4:34-wahjuroohunna fil ma'laji'hi, 2:226) and by this time it is better to reconcile (2:226). If even by the end of the 4 month period they did not return to normal relations then that is the first decision of separation or first divorce [2: 226,227, 4:34-wadhriboohunna; I interpret the term 'wadhriboohunna'in 4:34 refers the first decision of separation. And if needed/ fear any dissension, two just persons from both sides can help for reconciliation/ can witness the first divorce. (here the witnesses are not necessary if things are normal, 4:35).

So I interpret the second part of the verse 4:34 is a mentioning/ a brief description of the divorce process (i.e. till the first decision of separation).
The divorced(first divorce) women have to wait for 3 monthly courses (for those whose periods are regular. And for other women including pregnant s refer-65:4) and during this waiting period also they should try mutual reconciliation (2:228). And so when they reach the end of the waiting period (Iddat period) and reconciliation did not happen, then that is the second and final decision of separation or confirmation of separation i.e., now the individual cannot continue marital life unless the woman marries another spouse. This decision should be witnessed by two just persons from both of their relations/community. (whether they separating or reuniting, here the witnesses are necessary, 65:2). So within the waiting period (iddat period) they have to take the decision, if they want to live together as before.

So for a normal couple the divorce will be as follows (if reconciliation fails in all stages):-
Admonition/mutual reconciliation--> 4 month abstention--> first decision of separation (first divorce) and it will be with or without the presence of two just people from both family (4:35)--> Iddat period of 3 monthly courses--> 2nd/final decision of separation/confirmation of separation (2nd divorce) and it should be only with the presence of two just persons from both family) i.e. avg 7 months for the whole process. i.e. by the iddat period itself the final decision is made, and there is no repeating of Iddat period.
It will be more easy to understand if you are replacing the the word 'divorce' with the term 'decision of separation'.
"The divorce (decision of separation) is two times/twice, so, holding/clinging/refraining (the marriage) with kindness/generosity or divorcing/releasing with goodness". (2:229)

More clearly, the first divorce or first decision of separation is by the end of 4 month abstention period or before the starting of Iddat period and the 2nd divorce or confirmation of separation or 2nd and final decision of separation is by the end of the Iddat period.
And Allah knows the best.

I kindly request you all to share your thoughts.
Regards,