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Messages - ilker

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General Discussions / Re: Can you hate Allah yet still be a good Muslim?
« on: November 08, 2020, 04:31:47 AM »

There is a difference between "not liking" and "hating" so why do you "hate" Allah ? How can you have bonds with Him and obey Him and ask everything you need from Him and still hate Him ?

You said you don't want any rewards of Allah ? What is "a reward" for you ? You have fingers to type on the keyboard... Isn't it a reward ? You can see, you can hear, you have tools to do research and learn about Quran and Allah and His prophets, angels etc. Aren't they "rewards" for you ? Do you take them for granted ?

"There’s nothing in the Quran that’s says you’re supposed to love him, right?" you asked, it isn't right... Just check out 2:165, 5:54, 89:28 and many others. If you love anything/anybody more than Him, think about 29:25... And generally think about 9:24... But don't be panicked or upset when you read them, just ask Allah swt to "help you" love Him. Try to remember 60:7 all the time. He has power over all things, hearts are no exception.

I think, you should have deep "thinking" sessions about what you have (anything materially and spiritually) and why you choose to obey Allah with you heart and yet hate Him. If you hate Him, I wonder who is better than Him for you to love ?

I would like to know what caused you to hate Him but if it's not too personal, then I'm sorry to ask.

By the way, I'm not judging you. I'm not. If I sounded judgmental I apologize for that. I'm just trying to understand your thoughts by asking you the questions I have in mind.


General Discussions / Re: Sons>Daughters (?)
« on: February 02, 2020, 08:45:34 AM »

Allah knows bests and may He guide to us to the right way of thinking.. But with my limited knowledge, I agree with the second interpretation Lobotomize94 stated above. Those ayat simply mean: "Why do you (polytheists) ascribe with Me a gender that you think is inferior ?" Because their faces became dark, frustrated when they had daughter in 43:17.


As far as I know, it basically means "to surrender, to submit". But i guess it also has another meaning that is "peace". So basically "muslim" means "the one who surrenders to Allah"

Allah knows best...


Personally, i don't think it will breach point 1. As a said earlier: "what really matters is the "intention" of that person naming the child." Allah (swt) knows best.

Take care inshaAllah.

Salam brother Athman,

Alhamdulillah. Thanks for your kind and clear response as always. Ma sha Allah. I agree with your comment.

May Allah (swt) reward you good. He knows best.

Take care in sha Allah.


In my opinion it wouldn't. But also it shouldn't be one of the ways of making distinction between prophets. So, what really matters is the "intention" of that person naming the child. By the way, as a reminder: one of the children of Prophet Muhammad (pbuh) was named Ibrahim. 

I also think "making distinction between prophets" has two meanings:

1. Attributing superiority to one prophet above others in the sense of his characteristics, morals or his closeness to Allah (swt).
2. Believing in one prophet and denying the other as mentioned in 4:150 :

"Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between..."

Take care inshaAllah.

General Discussions / how to understand 20:124 & 17:72 along with 50:22 ?
« on: November 27, 2018, 08:12:19 PM »
Salamun alaykum all

I'm having a little bit confusion here. Any thoughts would be appreciated.

"And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind." (20:124)

And whoever is blind in this [life] will be blind in the Hereafter and more astray in way. (17:72)

And finally 50:22 of which i couldn't decide what to think:

[It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp." (50:22)

So, people who turns away from the Message and behave in a careless manner in this world, will be blind (this can also be understood metaphorically),

but in 50:22 it's said, Allah (swt) will remove their cover so that they will get to see the truth they were denying before ?

I would also like a comment from brother Joseph if he has enough time to reply.

Take care inshaAllah.

Salam all,

In my opinion, this question is simply illogical:

Because if God would create another God, the latter one (created one) cannot be a real God, with capital G, because of being created. I mean, logically the second one cannot be God because some other being created him.

On the other hand, if the first God creates another God, then he shouldn't be called a God anymore because now there is a copy of him, he is not the One and Only. In the abstract sense, "God" must be a "being" with no other competitors and alikes.

So this question is not a bug. It is basically not a logical question. We have to understand the concept of "GOD" correctly first.

May Allah (swt increase our knowledge and guide us all to His path.

Take care inshaAllah.

General Discussions / Re: Understanding 7:189-190
« on: October 31, 2018, 04:44:55 AM »
wa alaykum salam

Personally, i think, as you said: "a general sentiment of any fallible human" is more appropriate when you also read the ayat before and after 189-190. Allah(swt) knows best.

Take care inshaAllah.

General Discussions / Re: Ismaeel or Ishaaq (PBUT)
« on: August 29, 2018, 10:16:38 AM »
Salamun alaykum all,

I’d like to express my personal opinion about something brother Duster mentioned above. I don’t think Abraham pbuh asked for his son’s advice literally. We know Abraham pbuh was rather tender-hearted (11:74-75). He always talked to his father in the best way possible. He even told him that he would ask Allah swt for his forgiveness after he realized how bad his situation was. In my opinion, after the dream and before the sacrifice attempt he nicely tries to speak with his beloved son to calm him and let him know about what will happen soon. We understand from his way of speech that he loves his son very much.

Honestly, I never got the idea of him seeking advice from his son when i read these ayat. But of course Allah swt knows best and may He guide us to the right if we are wrong. Maybe I’m wrong.

Take care inshaAllah.

General Discussions / Re: confusion
« on: July 19, 2018, 07:20:55 AM »
Salamun alaykum brothers and sisters

Alhamdulillah. Thank you Aijaz for your kind input and thank you Athman for your nice, detailed post :) I've read it I can say I understand what you mean by the contextual integrity overall. But still I'm not quite sure about the specific ayah. Maybe I need more time to think about it thoroughly and in a peaceful state of mind and heart in sha Allah. Your comments are always much appreciated :) Perhaps brother Joseph will also express his opinion on the subject.

Take care in sha Allah.

May Allah (swt) reward you good, ppl :)

General Discussions / confusion
« on: July 13, 2018, 12:20:55 AM »
Assalamu alaykum brothers and sisters

Recently, I'm having a hard time understanding a pattern used frequently in Quran. When Allah (swt) talks about some actions He forbids us to do, He usually sorts these actions using "wa la ...., wa la ...." between them.

But when it comes to 47:35;

"So do not falter and cry out for peace when ye (will be) the uppermost, and Allah is with you, and He will not grudge (the reward of) your actions."

In arabic: Falaa tahinoo wa tad'ooo ilas salmi wa antumul a'lawna wallaahu ma'akum wa lany yatirakum a'maalakum.

There is only one "la" in the beginning of this ayah and according to many translations it seems to be valid for both "tahinoo" and "tad'ooo".
But again as i said, Allah (swt) generally uses "wa la" each time when He forbids or commands multiple things in a row.

Some examples:

3:139 (the words used in this ayah is quite similar to 47:35)

So do not weaken and do not grieve, and you will be superior if you are [true] believers.

Wa laa tahinoo wa laa tahzanoo wa antumul a'lawna in kuntum mu'mineen


Say, "Bring forward your witnesses who bear witness that Allah has prohibited this." So, in case they bear witness, (then) do not bear witness with them, and do not ever follow the prejudices of the ones who have cried lies to Our signs, and the ones who do not believe in the Hereafter, and they (unjustly) set up equals to their Lord.

Qul halumma shuhadaaa'akumul lazeena yash hadoona annal laaha harrama haazaa fa in shahidoo falaa tashhad ma'ahum wa laa tattabi' ahwaaa'al lazeena kazzaboo bi Aayaatinaa wallazeena laa yu'minoona bil Aakhirati wa hum bi Rabbihim ya'diloon


There will certainly be no fear for the close servants of Allah, nor will they grieve.

Alaa innaa awliyaaa'al laahi laa khawfun 'alaihim wa laa hum yahzanoon.

9:55 (part)

So let not their riches nor their children make you admire them...

Falaa tu'jibka amwaaluhum wa laa awlaaduhum...


And to every nation (there is) a term; so when their term comes, they will not (be able to) postpone (it) by a (single) hour, nor will they put (it) forward.

Wa likulli ummatin ajalun fa izaa jaaa'a ajaluhum laa yastaakhiroona saa'atanw wa laa yastaqdimoon


But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.

Fa il lam taatoonee bihee falaa kaila lakum 'indee wa laa taqraboon


Eternally (abiding) therein. The torment will not be lightened for them, and they will not be respited.

Khaalideena feehaa laa yukhaffafu 'anhumul 'azaabu wa laa hum yunzaroon.


But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation.

Wa mai ya'mal minas saalihaati wa huwa mu'minun falaa yakhaafu zulmanw wa laa hadmaa

22:67 (there is one "la" in bold and the meaning is positive here)

For every religion We have appointed rites which they perform. So, [O Muhammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance.

Likulli ummatin ja'alnaa mansakan hum naasikoohu falaa yunaazi 'unnaka fil amr; wad'u ilaa Rabbika innaka la 'alaa hudam mustaqeem.


He neither believed nor prayed.

Falaa saddaqa wa laa sallaa.


Rather, it will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.

Bal taateehim baghtatan fatabhatuhum falaa yastatee'oona raddahaa wa laa hum yunzaroon


[ Allah ] said, "Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].

Qaalah bita minhaa jamee'am ba'dukum liba'din 'aduww; fa immaa yaati yannakum minnee hudan famanit taba'a hudaaya falaa yadillu wa laa yashhqaa


And protect (yourselves) against a Day (when) no self will recompense for (another) self (in) anything. And no justice (i.e. just compensation) will be accepted from it nor will any intercession profit it; neither will they be vindicated.

Wattaqoo yawmal laa tajzee nafsun 'an nafsin shai 'anw wa laa yuqbalu minhaa 'adlunw wa laa tanfa'uhaa shafaa 'atunw wa laa hum yunsaroon



Also there are exceptions to this usage: (with single "la").


"And do not mix the truth with falsehood or conceal the truth while you know".

Wa laa talbisul haqqa bilbaatili wa taktumul haqqa wa antum ta'lamoon.


Noah pleaded, “My Lord, I seek refuge in You from asking You about what I have no knowledge of, and unless You forgive me and have mercy on me, I will be one of the losers.”

Qaala rabbi inneee a'oozu bika an as'alaka maa laisa lee bihee 'ilmunw wa illaa taghfir lee wa tarhamneee akum minal khaasireen.


In summary, what do you think is the correct translation of 47:35 when you look similar ayat in the Quran ? Does Allah(swt) want us to call for peace when we are superior, or doesn't he ?

Because in 22:67 (very similar structure to 47:35) translated as "don't do this.... but do this..."  whereas 47:35 is translated as "don't do this, don't do this"...

Sorry for this complicated and long post.

Take care inshaAllah :)

General Discussions / Re: Miqat in 7:142
« on: June 03, 2018, 12:09:28 PM »
Salamun alaykum all,

Something's caught my attention just now about the usage of "nights" in the Quran. Our book is coherent, internally consistent, so we can find the usage of specific terms in other places in the Quran thus we can grasp the idea behind them.

Take a look at 19:10-11:

"[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."

"So he came out to his people from the prayer chamber and signaled to them to exalt [ Allah ] in the morning and afternoon."

To me, it seems that the usage of "nights" here could actually mean "day and night". If this is a sign for Prophet Zachariah (pbuh)... I mean I find it somewhat illogical that he could speak during daytime when the sun is up, and lost his ability to talk when it was night. Because that's the result if you take "nights" as "only nights not including daytime" here in this passage.

Logically, i think of whole 3 days here. If "ayyam" means "periods" in general (like the ayat about the creation of heavens and the earth), it could be understandable that Allah (swt) chose the word "nights" for further specification and elaboration, meaning "for 3 consecutive nights" that include daytime.

Just a thought.

Allah (swt) knows best.

Take care inshaAllah.

General Discussions / Re: Miqat in 7:142
« on: June 01, 2018, 06:20:32 AM »
Dear Ilker,

Wa alaikum assalam

Please kindly see the sequence of events (as highlighted in bold red italics in the translation offered below):

  • Prophet Moses was appointed 40 nights (7:142)
  • Prophet Moses then spoke with his brother and commandeered him to take his place amongst the people
  • Prophet Moses then proceeded to another appointed location (miqat) where God spoke to him (7:143)
  • Prophet Moses then received God's messages (7:144)
  • God then wrote / prescribed the tablets for Prophet Moses (7:145)
  • Prophet Moses then took the tablets back to his people (7:145)

"And We appointed for Moses thirty nights and completed them with ten, so the set term of forty nights [1] were completed, and Moses said to his brother Harun: "Take my place among my people [2] , and do right and do not follow the way of the corruptors"."

"And when Moses came at Our appointed place (miqat) and his Lord spoke to him [3] , he said: "My Lord! show me (Thyself), so that I may look upon You" He said: "Never can you see Me but look at the mountain, then if it remains in its place, then will you see Me" But when his Lord manifested / revealed His glory to the mountain, He made it crumble to dust and Moses fell down in a swoon / unconscious. And when he recovered, he said: Glory be to You, I turn to You (in repentance), and I am the first of the believers."

"He said: O Moses! Indeed, I have chosen you above the people with My messages and with My words, So take what I have given you and be of the grateful ones.[4]"

"And We wrote / prescribed (kataba) for him [5] in the tablets instructions of every kind and clear explanation of all things "so take them with firmness and enjoin / order your people [6] to take hold of what is the best of it. I will show you the abode of the transgressors."

I trust this clarifies from my humble perspective,

Kind regards,

Brother Joseph,

Alhamdulillah. Thank you for spending your time just to explain this step by step and in detail. May Allah (swt) reward you good, increase your faith and knowledge and keep you steadfast in His path.

General Discussions / Re: Miqat in 7:142
« on: May 31, 2018, 11:57:04 PM »
Salamun alaykum all;

Great topic and great responses :) But honestly i just got a little bit confused about something. Brother Joseph, you said:

5. It is unclear what the nights (laylatan) consisted of precisely. However there is an indication in verses 7:142-145 that Prophet Moses may not have been given the tablets and the lessons drawn from them during these nights. This seems to have occurred at a second location that Prophet Moses proceeded to, after the forty nights were completed (7:145)

Actually, i thought the opposite. I would like to know especially what part of these ayat imply that Prophey Musa pbuh were given the tablets and lessons after the 40 nights but not during those nights. When i read this passage, i thought Prophet Musa pbuh was given the tablets during those nights because of 7:144,

"[ Allah ] said, "O Moses, I have chosen you over the people with My messages and My words [to you]. So take what I have given you and be among the grateful."

Probably i misunderstood what you've meant. Sorry if i got this wrong :)

Take care inshaAllah.

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