Messages

136

General Discussions / Re: Utterance of 'Sal-Allahu-alaihiwa-sallam' after mention of the Prophet.

« on: July 14, 2017, 09:24:24 PM »

Sorry,
Not pbuh, I meant the phrase 'Sal-Allahu-alaihiwa-sallam'

137

General Discussions / Re: Diseases and Illnesses

« on: July 14, 2017, 12:10:20 PM »

Dear All,
Assalaamu 'alaikum

We should think in this way also,

Given the example of the Prophet Moses when he met a knowledgeable slave of Allah, and he killed a boy then Prophet Moses questioned him.

"So they left/set out until when they met/found a servant/boy, so he killed him. He (Moses) said: "Did you kill a pure self without a self? You had come (with) an awful/obscene thing." (18:74)

Later he clarified the reason to Prophet Moses,

"And as for the boy/servant, so his parents were believing, so we feared that he burdens/oppresses them (with) tyranny/arrogance and disbelief." (18:80)

Here the boy was killed because, in future he might be turning against Allah.

And, I want to inform you that I found the term 'lla' (mentioned in previous reply) in two more verses where it is used in opposite sense (4:114 and 56:79). I don't know whether this term means 'no' or 'do'. It may be used for emphasis.
and Allah knows best.

138

General Discussions / Re: Diseases and Illnesses

« on: July 13, 2017, 08:55:35 PM »

From the Qur'an,
"They did not evaluate/estimate Allah His deserved/true value/estimation/capability, that truly Allah (is) powerful/strong, glorious/mighty." (22:74).
"Your Lord's praise/glory, Lord (of) the glory/might/power about what they describe/categorize." (37:180)


The Ultimate truth we all know is that Allah is THE MERCIFUL - THE ABSOLUTE; THE COMPASSIONATE - THE ABSOLUTE; THE WISE/ JUDICIOUS -THE ABSOLUTE and in all sense He is THE ABSOLUTE, THE OMNIPOTENT. So whether in this world or hereafter, the whole universe is under His judgement by each fraction of seconds. His judgement will never have any faults; free of all imperfections. We all are under His judgement always. So WE ALWAYS GET SERVED WITH WHAT WE DESERVE.

Then how come the innocents were burnt alive/ the innocent son of Adam killed ? Did THE MERCIFUL - THE ABSOLUTE; THE WISE/JUDICIOUS - THE ABSOLUTE  was unaware of it ? Or He is The Omnipotent only in the hereafter ?, Not in this world ?? Will THE MERCIFUL treat His creation unjustly in this world ? It is impossible even to imagine such a concept when Qur'an says "Kataba 'ala nafsihi l-rahma" (He decreed on Himself the mercy, 6:12), "Kataba rabbukum 'ala nafsihi l-rahma" (your Lord decreed on Himself the mercy, 6:54).

But what actually happened in the above referenced article is that brother Joseph Islam added his own words in his interpretation. The word 'innocent' is nowhere had I found in the Qur'an that appears with the above mentioned person/ believers. And He also said Adam's son committed no crime.

he stated:
1. Calamities even befell the innocent where they were killed in the most distressing manner. Some were simply burnt alive only because they said they believed. (85:4-8)
2. Adam's son, who was wholly innocent, was slaughtered by the hands of his own brother. He committed no crime and was simply murdered... (5:27-30)

But how one can guess the past deeds of the people mentioned in the above verses ?

Is it like, the believers will always be sinless ? while the verse 8:29 says,

"You, you those who believed if you are careful of Allah/ fear and obey Allah, He makes/creates for you a Separation of Right and Wrong, and He covers/substitutes from you your sins/crimes, and forgives for you, and Allah (is Owner) of the grace/favour/blessing, the great."
[Remember even many of the Prophets committed sin including Prophet Muhammad (47:19, 48:2)]

And brother Joseph Islam also stated: "There is no exclusivity that calamity will only afflict the wrong-doers. Indeed, calamities will also afflict the innocent, the righteous".

Remember that none of us came in to this world by our own efforts. We came only by the mercy of Allah, He gave us the soul, He gave us the physical structure that we have and He only giving our provision. So He is the 'Sole Responsible' to take care of each of His creation. Then how come that innocents were killed in the most distressing manner in THE MERCIFUL'S Dominion?

and he translated the verse 8:25,
"And guard yourselves against a chastisement which cannot fall exclusively (khassah) on those of you who are wrong-doers, and know that God is severe in punishment."

The term 'lla tusweebanna' is mistranslated. The same did by many translators. Note that here 'lla' is used, usually for getting the opposite meaning 'laa' is using in Arabic.
I request you all to find the true meaning of this term.

The verse literally means,
"And fear (and avoid a) test/torture (that) strikes/hits especially/specifically those who caused injustice/oppression from you, and know that God (is) strong (severe in) the punishment." (M.Ahmed)
"Do your duty lest dissension strike those of you especially who do wrong. Know that God is Severe in punishment." (T.B.Irving)


So from the Qur'an it is understood that may all will undergo through various trials, but the severity of the trials will depends on one's past deeds.

"Who created the death/lifelessness and the life to test you which of you (is) better (in) deeds, and He is the glorious/mighty, the forgiving.' (67:2)

"And We will test you until We know the struggling/defending (for the faith) from you, and the patient, and We test/justify your news/information/knowledge." (47:31)

"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)

"And if We made the people taste/experience mercy, they became happy/delighted with it, and if a sin/crime (harm) hits/strikes them because (of) what their hands advanced/introduced, then they, they despair." (30:36)

"The corruption/disorder appeared/became visible in the shore/land and sea/ocean because (of) what the people's hands earned/gained/acquired to make them taste/experience some/part of what they made/did, maybe/perhaps they return." (30:41)

"...so if they turned away, so know that what Allah wants that (He) strikes/hits them with some/part (of) their crimes, and indeed many of the people (are) debauchers." (5:49)

"What struck you from a goodness, so (it is) from at Allah, and what struck you from a sin/crime (harm) so (it is) from your self, and We sent you to the people, (as) a messenger and enough with Allah, (as) a witness/present." (4:79)


Many of us may have the experiences of suffering of our beloved ones with extreme pain/ difficulty, but one thing we should know that whether it is mother/father/spouse/children or friend, we can't judge any individual-who they are inside actually, as Allah knows them. We are knowing them only through their outer expressions which they show to us, we are having no way to know individual's inside. Some will be truthful and some will never be.

Qur'an gives an example of the Prophet Nooh and his son, (11:45-46)
45. "And Noah called/cried (to) his Lord so he said: "My Lord, that my son (is) from my family, and that your promise (is) the truth, and you are most judicious (of) the judges/rulers."
46. "He said: "You Noah, that he is not from your family/relation/people. That his deed is not correct/righteous, so do not question/ask Me, what is not with knowledge to you with it (you have no knowledge of), that I advise you that you be from the lowly/ignorant."

Here it is clear that the Prophet Noah was not having the knowledge of something about his son (which leads his son to destruction).

139

General Discussions / The term 'Junub'

« on: July 12, 2017, 09:24:23 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).

140

General Discussions / Re: Diseases and Illnesses

« on: July 12, 2017, 09:15:58 PM »

Thanks Dear muneer.

141

Discussions / Re: Movies and Drama

« on: July 12, 2017, 09:13:40 PM »

In my view when we are acting / watching (movie or drama), we are cheating ourselves . Because when we are acting in a movie or in a drama we are not real, we are just making fraud expressions i.e. we know already that we are acting, still we are expressing something else which is not ours at that time, more clearly, our outer expressions and inner feelings do not coincide. A truthful man will always be in a state of balancing outer expressions with inner feelings involuntarily. But when we are acting, we are voluntarily interrupting this system. i.e. we are showing outside what is not inside (completely fraud).

Can a bird/ an animal act in a role other than its own ? They are always be real. They don't know to be fraud.
The same happens when we are watching a movie/drama- we know that what we are watching is not real, but still we are forcefully trying to adjust our mind according to the seen.

Regards,

142

General Discussions / Diseases and Illnesses

« on: July 12, 2017, 11:55:02 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' ??

143

Islamic Duties / Re: Swalaah and it's shortened form

« on: July 11, 2017, 11:34:46 PM »

Dear Brother,
Kindly please see the above verses (7:33, 2:80)
We are not allowed to assign any attribute to Allah for which He has not sent down any authority. And we cannot say anything about Allah which we don't know. None of us 100% sure that there is nothing wrong in saying Allahu akbar since the term is not in the Qur'an.
And also when we are praying we should know what we are saying (4:43). Imagine when one perform the Swalah in english will he say 'Allah is the greater' ?
I Wonder why people are this much obstinate !
I believe, the term 'Allahu akbar' is imitated by people only because of their careless nature. They are not trying to know what they are saying actually.
Howmany beautiful words are there to Glorify Allah from the Qur'an ! Still they want to continue to use some words which they got from their forefathers and they do not know its meaning properly !!

144

Islamic Duties / Funeral prayer (Janaza prayer)

« on: July 11, 2017, 08:51:25 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.

145

General Discussions / Utterance of Peace be upon him (pbuh) after mention of the Prophet.

« on: July 11, 2017, 08:42:28 PM »

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 ?

146

Women / Re: Divorce is twice, not three times

« on: July 11, 2017, 08:19:46 PM »

Still I am not getting the concept of initiating a 'third divorce' (In the Illustration of Joseph Islam) to become the marital bond invalid.
According to Qur'an if the couple want to live together as before then they have to take the decision within the 2nd Iddat period, otherwise by the end of 2nd Iddat period itself the marriage will become invalid. Nowhere it is mentioned initiation of a 3rd divorce to end the marriage bond.

"You, you the prophet, if you divorced the women, so divorce them to their term, and count/calculate the term..."(65:1), "So if they reached (completed) their term/time, so hold/grasp them with kindness/generosity or separate from them with kindness/generosity..." (65:2)

147

Islamic Duties / Re: Swalaah and it's shortened form

« on: July 11, 2017, 04:06:36 AM »

Dear Brother,
The term Allahu Akbar is un-Qur’anic, nowhere in Qur’an, does we find Allah (Swt), referring to Himself as Akbar. While the term Akbar used in many places in Qur’an to compare things (e.g. 2:219). Akbar does not mean “Great” or “Greatest”, it means “greater”. To refer to Allah as greater, is to compare Him to something, because “greater” is a comparative term and Allah cannot be compared to anything. Hence when people say Allahu Akbar, they are, in fact, saying Allah is the “greater”. Given that, Allah calls Himself as Al-Kabeer, The Incomparably Great, for anyone to then call Him the “greater”, is to negate the very name which He gave Himself-Al Kabeer, because “greater” is beyond “great”. Further, Allah, cannot have competing names, meaning, He cannot be Al Kabeer, the Great and Akbar, the greater, because how can He be greater than Himself ?. I know / I believe that majority of the people are using the term Allahu Akbar without knowing the meaning but with an intention to glorify Allah as you said. But how one could perform the Swalah without knowing what he is saying? See the verse (4:43) "You, you those who believed, do not approach the prayers and you are intoxicated, until you know what you are saying...".  In addition, nowhere does Allah, as with Akbar, ever refer to Himself as Al Akbar.

Remember The verse 7:33, “Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against the truth or reason; and that you share/make partners/associate with Allah that for which He has not sent down any authority; and that you say on (about) Allah what you do not know”.
When you use Allahu Akbar, you say of Allah that which you do not know and you associate with a name for which He has not given any authorization. i.e. an ayat using that designation in regard to Himself.
Allah has not given us the authority to assign attributes to Him.
2:80 "And they say: the fire shall not touch us but for a few numbered days; Say: Have you taken a promise from Allah, for He never breks His Promise? Or is it that you say of Allah what you do not know?"

148

Women / Re: Divorce is twice, not three times

« on: July 11, 2017, 03:42:55 AM »

Dear All
Assalaamu 'alaikum.

I am really sorry that I took your time and I am sorry for the wrong Illustration which I gave because of my limited knowledge, And I am thankful to you for giving the circumstance to analyse the verse more deeply.
The change in my explanation is this, the Iddat period will repeat twice.

So for a normal couple the divorce will be as follows (when reconciliation fails in all stages):
Admonition/mutual reconciliation--> 4 month abstention--> Initiation of first divorce (if needed/ fear any dissention, two just persons from both family can help for reconciliation, 4:35)--> completion of Iddat period --> Initiation of 2nd divorce --> completion of 2nd Iddat period (whether they seperating or reuniting, here the witnesses are necessary, 65:2). So by the completion of 2nd Iddat period itself, the final divorce will happen. So there is no point of initiating a 'third divorce' (which is not Qur'anic). In other words, the marriage will become invalid if reunion did not happen by the end of the 2nd Iddat period.
and it will be avg 10 months, for the whole process.

149

Women / Re: Divorce is twice, not three times

« on: July 09, 2017, 07:22:38 PM »

Salaam brother,

I am trying my best to to share the concept of Islamic divorce which I understood from the Qur'an.

The usage of the term 'Wal muthwallaqaathu'(Divorced women) (2:228), denotes that the first divorce can be happened even before the Iddat period starts i.e., by the 4 month abstention period itself (only when reunion did not happen) she became a divorced woman (first divorce) and now she is in Iddat period. So from the term 'Al thwalaqu marrathani', one thwalaq is happened, now only one remains and which will happen by the end of Iddat period (if reunion did not happen). In other words, the woman in Iddat period will always be a divorced woman (first divorce) and by the completion of the Iddat period, the marriage became invalid (If reconciliation fails). So there is no point of repeating the Iddat period.
"You, you the prophet, if you divorced* the women, so divorce them to their term, and count/calculate the term..."(65:1), "So if they reached (completed) their term/time, so hold/grasp them with kindness/generosity or separate from them with kindness/generosity and call a witness (two owners) of justice/equality from you, and keep up/take care of the testimony/certification to Allah, that is being preached/advised/warned with it who was believing with (in) Allah, and the Day the Last/Resurrection Day; and..." (65:2)
Here we can observe no any mentioning of repeating of the Iddat period.

* Many translators changed it as "when you divorce women" but the term 'Thwallaqthu' actually is in past tense.

Regards,

150

Islamic Duties / Swalah times

« on: July 07, 2017, 01:11:27 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,