151
Discussions / Movies and Drama
« on: July 06, 2017, 01:50:48 AM »
Dear All,
Assalaamu 'alaykum
Is it right to act in movie and drama or to watch them?
Assalaamu 'alaykum
Is it right to act in movie and drama or to watch them?
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152
Islamic Duties / Swalaah and it's shortened form
« on: July 05, 2017, 11:47:03 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,
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,
153
Women / Divorce is twice, not three times
« on: July 05, 2017, 11:36:36 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,
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,
154
Islamic Duties / The Friday Prayer
« on: July 03, 2017, 03:35:09 PM »
Salaam All,
I wish to bring your kind attention here
The verse (62:9-10), commanding that
“If it was called to the Prayer from the Friday/gathering’s day, so hasten to Allah’s reminder...”
But what actually following by the people are against this, they are conducting a speech/religious speech and the content of the speech are usually from sources other than the Qur’an. How can we sit and listen for such things when Qur'an commanding us to hasten to perform the Prayer when the time is reached/ called. I feel it will be better if people want, they can conduct the speech either before the time starts for the Prayer or after the Prayer.
Thanks.
I wish to bring your kind attention here
The verse (62:9-10), commanding that
“If it was called to the Prayer from the Friday/gathering’s day, so hasten to Allah’s reminder...”
But what actually following by the people are against this, they are conducting a speech/religious speech and the content of the speech are usually from sources other than the Qur’an. How can we sit and listen for such things when Qur'an commanding us to hasten to perform the Prayer when the time is reached/ called. I feel it will be better if people want, they can conduct the speech either before the time starts for the Prayer or after the Prayer.
Thanks.