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[You, you those who believed,]

Also consider the verse (4:43),

You, you those who believed, do not approach the Prayer and you are intoxicated, until you know what you are saying, and nor distant (from God)/ nor impure, except crossing a road/way, until you wash yourselves, and if you were sick/diseased or on a long distance travel, or any of you came from the privy or you touched and felt the women, so you did not find water, so wipe your hands and face with dust, pure/good dust, so wipe with your faces and your hands, that Allah is often forgiving/pardoning, forgiving.

Also, if the gelatin (an animal protein extracted from animal hides, bones, and tissue) from such sources is used for food preparation (marshmallows, jams, jellies, yogurts, ice creams, cakes etc.) will it be lawful ?

Assalaamu 'alaikum,

In Arabic language, for 'saying/ pronouncing' different words are used. But by using the root dh-k-r (118,119,121) Qur'an stresses the involvement of mind.

[yourselves]

Qur'an (24:61)
Blame/hardship/restriction (is) not on the blind, and nor on the lame/limper (from) blame/hardship/restriction, and nor on the sick/diseased (from) blame/hardship/restriction, and nor on yourselves that you eat from your houses/homes, or your fathers'/forefathers' houses/homes, or your mothers' houses/homes, or your brothers' houses/homes, or your sisters' houses/homes, or your paternal uncles' houses/homes, or your paternal aunts' houses/homes, or your maternal uncles' houses/homes, or your maternal aunts' houses/homes, or what you owned/possessed its keys, or your friend, an offense/guilt/sin (is) not on you that you eat all together or separately, so if you entered houses/homes, so greet on yourselves a greeting from at Allah, blessed, pure; as/like that Allah clarifies/shows/explains to you the verses/evidences, maybe you reason/comprehend.

Why Qur'an seperately mentioned the above three category from the believers ?
Also note that, the above three category didn't come in particular where the recipients of Zakat and Swadaqa mentioned in the Qur'an.
I expect opinions from brother Joseph and all of you,

And I am sorry for the mistake. If anybody misinterpreted my reply, please correct it.

[لَا تَبْدِيلَ لِخَلْقِ]

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.

["...and Allah predestines/evaluates the night and the daytime, He knew that you (will) not count/compute it..."]

Assalaamu 'Alaikum

Dear Wakas,
I wish to remind you this verse:
"...and Allah 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. Then why are you trying to determine it ? Why you are wasting your time ?

And you translated the Surah 91 as follows,

[91:1] By the sun and its brightness.
[91:2] And the moon that follows it.
[91:3] And the "nahar" (day) that reveals it.
[91:4] And the "layl" (night) that covers it.

here for the arabic term 'idha' you have given the meaning 'that'. At the same time in the same discussion in your first reply you translated the term 'fa-idha' (36:37) as whereupon.

The more appropriate meaning for the term 'idha' from the Qur'an, is when/if.

Therefor, the literal meaning for the verses 3&4 of Surah 91 can be:

3. And/by the daytime ('nahar') when/if it shined/revealed it.
4. And/by the night ('layl') when/if it covers/darkens it.

[ Note that in the above two verses the verbs used are in different forms (underlined) ]

Thus from the 3rd verse, we can interpret, the sunrise happens at daytime i.e., even before the sunrise it is day already.

Also, 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(to make things visible), that in that (are) evidences/signs to a nation hearing/listening".

In the above thread you are trying to misinterpret this verse by giving the example of full moon night. I totally disagree with that.

How do you compare the light in full moon night with the light in twilights ?
Can you identify an object in full moon night as you identify it at just after sunset/just before sunrise ?

Finally, when analysing various Qur'anic verses, it is clear that we can't determine a precise end point for day and night. And the verse 73:20 confirms it.

Thank you for the reminder, Brother ilker

[is with prostration]

One more thing to note that 'The Swalah' described in Qur'an is with prostration (4:102), Qur'an does not teach a Swalah without prostration.

[tuswalli]

Dear All,
Assalaamu 'alaikum

Brother ilker,
As an intellectual and social living being, we, the human beings have many responsibilities to the society. When one dies, it is the responsibility of the people of the society to do the necessary things for the deceased and for his/her family, especially/ basically the burial of the dead human body.
There are so many verses in the Qur'an which reminds the importance of the social responsibilities. At the same time Qur'an puts some restrictions to this responsibilities when dealing with the disbelievers/ hypocrites.

In this regard, I will interpret the verse 9:84 as it refers such kind of a restriction (If the Prophet were supporting/ helping for the burial of the debauchers/ disbelievers, it may really disturb the believers' mind), and therefor, here the term tuswalli denotes the social responsibility which one have to do for the deceased in the society.

****
# Please be aware and cautious when translating any Holy text in to another language, You may spread wrong messages unintentionally. [You can counter check your translation of 9:84 for its literal meaning (word by word)].

# You said: "But I think 9:84 might be a reference to this particular type of prayer performed after the deceased. Allah (swt) knows best."
Can you find a single verse in the Qur'an which clearly supports this 'particular type of prayer' ?

# You also said: "I also don't think it goes against the first principle you remind us of. Janaza prayer already takes place inside one of the mentioned salah times during the day."
Even if you performed Janaza prayer inside the mentioned Swalah times, the intentions are different.
Also, there are so many places where the Janaza prayer takes place in between the Fajr Prayer and the Middle(Noon) Prayer.

[Allah sends blessings upon the pious souls of the deceased, especially our beloved Prophet صلى الله عليه وآله وسلمإِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًاHow do you explain Allah commanding the Believers to send Salawaat upon the Prophet (Sallallahu alahi wasallam)?If you don't send Salawaat it means you don't consider yourself in the category of "Those who believe". And that is true, people who hate the Prophet Sallallahu alaihi wasallam and refuse to send Salawaat upon him can hardly be considered Believers. And you yourself are excluding yourself from "Those who believe" who are addressed in Surah 33:56.Also, consider the fact that the word "Yusalloona" is an imperfect verb, or فعل مضارع. It means "Verily Allah and the Mala'ikah are continuously sending blessings upon the Prophet".]

Peace mohammed.
My  understanding and reply to  some comments on "Salla Allhu Alaihi Wa Sallam" quoted by someone else:

On those who keep saying,every time the prophet Mohammed is mentioned-"Salla Allahu Alaihi Wa Sallam":

When GOD mentioned the "Nabi" in any Ayat ,it was when the Nabi was alive.

When you say ,quote:(This is the person I mentioned  quote)
Allah sends blessings upon the pious souls of the deceased, especially our beloved Prophet صلى الله عليه وآله وسلم
إِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ  يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
How do you explain Allah commanding the Believers to send Salawaat upon the Prophet (Sallallahu alahi wasallam)?
If you don't send Salawaat it means you don't consider yourself in the category of "Those who believe". And that is true, people who hate the Prophet Sallallahu alaihi wasallam and refuse to send Salawaat upon him can hardly be considered Believers. And you yourself are excluding yourself from "Those who believe" who are addressed in Surah 33:56.
Also, consider the fact that the word "Yusalloona" is an imperfect verb, or فعل مضارع. It means "Verily Allah and the Mala'ikah are continuously sending blessings upon the Prophet".

This tells me you(the person quoted) do not understand  what GOD is saying!!!
GOD is asking the believers during the prophets time =i.e when he was alive!!!!- to  support the prophet like GOD and  His angels support the prophet and to  totally submit to GOD- A total submission-.GOD is not asking us or them to parrot words that have no meanings whatsoever! Just how do you suppose GOD and His angels send "Sallawat" upon the prophet? Do you think GOD and the angels are repeating words like "Salla allahu alaihi wa sallam"?
The same way when GOD asked the believers not to raise their voice above that of the prophet!!! Do you think GOD is asking us to do that now that the prophet is gone?
The mind boggles at some logic
However ,you(the person quoted) can keep parroting them words if you choose to. A waste of time and effort I would say. Of course my opinion.
GOD bless you.
Peace.

Dear All,
Assalaamu 'alaikum

Brother good logic, you said: "...you(the person quoted) can keep parroting them words if you choose to."

I myself, do not support the requirement of the specific appendage S.A.W. for the Prophet Muhammad (Pbuh) and I did not do it in any of my previous posts/replies.

What I intended by the post is that the Verse 33:56 is misunderstood by majority, and the verse may be an indirect command to the believers for giving 'Swadaqa' (charity). The verse 9:99 clarifies this.

[to translate]

I agree Munir,

We are allowed to call our Creator as He ordained. I did not say we are allowed to call Him only 'Allah'. My question is, Is it correct/ just to translate the term 'Allah' in to other languages ?

[if you started/got up to the prayers, so wash]

I think they are mentioned to account for what to do if you performed wudu but did not pray. For example, you perform wudu and just as you were about to pray, you break it.

That seems not reasonable brother,

See the command for ablution in the verse, "...if you started/got up to the prayers, so wash..."
It is clear that we are taking ablution only when we are deciding for the Swalah, so there is no chances of a time gap between the new ablution and the Swalah.

And how it comes for a believer that, after deciding for the Swalah, he takes ablution and then he goes to feel his wife before completing the Swalah ??

[Ilaah = God/deity]

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?

['Vaporised']

Salam to All

One question came to my mind that whether anyone can be clean by rubbing dust or soil on his face and hand (Thayammum), if water is not available? Or there is any other meaning of this term?

Analyzing the uses and roots of related three words ( Thayamm'm, Saaeedan and Thayyaban) in the Quran some are suggesting that, "we can presume this to mean to use vapour water from the preparation of food or something of that nature for rubbing face and hands when we run out of water to purify for salat."

This suggestion is also seems problematic. If there is no water then how one can cook food and use the vapour? Or, you have to wait for a cooking to have vapour for Thayammum? But salat is time bound.

Any thoughts?

related link : https://free-minds.org/forum/index.php?topic=9607038.0

By analysing the verses 3:153, 6:125, 35:10 the common root meanig for swa-'a-da is ascend/disappear.

The root Swa-'a-da in 18:8 and 18:40 is used in the same form as in 4:43 and 5:6 (i.e. Swa'eedan).

Both 18:8 and 18:40 describe the land which cannot be used for cultivation (not vegetative), when relating the root meaning for sw-'a-da (ascend/disappear) with this, the more logical meaning for Swa'eedan will be 'Vaporised'. Thus 'Swa'eedan juruza' in 18:8 can have the meaning 'Vaporised and cutt off (bare soil and not capable to vegetate)' and 'Swa'eedan zalaqa' in 18:40 can be 'Vaporised and slippery' (bare soil and slippery).

So the word 'Swa'eedan' is used to mention the land which is vaporised/ the land having no water for vegetation/ evaporated soil; i.e no free water in it, and which is = fine dust.