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General Discussions / Re: Lot People and Homosexuality
« on: May 27, 2012, 04:49:24 AM »
salam saba
i found an article in german, he point out this question. the translation is with google. i hope understandable. :D
Homosexuality in the Koran
Monday, 04 February 2008 at 21:29 clock Andreas Heisig article - The Fiqh   
User Rating:  / 21
Weak  Perfectly

Homosexuality is a sin in Islam. This is primarily occupied with the hadith (prophetic traditions), which are regarded as second source of Islamic law. However, these are only about 200 years after the death of the prophet were written down. The first source, the Koran, but is expressed at any point directly about homosexuality or homosexual behavior. The latter is n this work are highlighted specifically.

Second The story of Lot

Many believe that a ban on homosexuality from the story of Lot resultiere. This is one possible interpretation, but it is not entirely clear.

2.1 Sura 7 verses 80-84

"And (we) have the Lot (sent as our messengers). (Then) he said to his people: "Will ye commit an abomination, as no one has yet committed by the people around the world before you, For ye (your) sense desire truly off with men instead of women?. No, its a people who are not maßhält. " His people knew nothing else to say (it), but that they (together) said: "them out of your city are the (yes) People who consider themselves pure." And we delivered him and his family (of the punishment that was to befall his people), with the exception of his wife. She was among those who lagged behind (?). And we had a (destructive) rain down on them. Look, like the end of the evildoers! " 1

Already a feature in this verse is clear. There are obviously not all men, but only married men criticized. . "For ye (your) sense desire truly off with men rather than women," This is clearly in verse 81, which states that one can now argue that the Koran actually not spoken directly from wives النساء - l-Nisai means Indeed, the only "women" and is therefore not without further weighting.

So how does one now to say that they are wives? We teach to his attention again to verse 81: "For ye (your) mind truly desire from men with, rather than with women." Here it is clear that it goes to intimacies that are exchanged. If you were to assume that wives were not meant, but women in general, this would imply that the text of the Koran would not condemn the intimate intercourse with women per se. This is contrary to Sura 24 verse 30:

"Tell the believing men that they should keep (instead of someone staring at them, rather) lower their eyes, and her chastity. So they keep most morally (and clean). Allah is well informed about what they do."

In this verse is clear to see that religious men should not only share any intimacies with other women, but even should lower their gaze!

But there are other important things are evident from the verse, or rather do not go out of it.

Thus, no statement is made about whether the men are really gay, bisexual, or whether they are about. The suspicion exists, however, that it is about bisexuality is, since the men were married.

Also, there is God in the destruction of Sodom and Gomorrah is apparently not exclusively so that men went to other men, rather than their own wives, because it is punished the whole nation and specifically to women, namely, the wife of Lot.

But even if we stick to the opinion that it is not for wives, it is noted that the translation in the sense of exclusivity also is not clear. One could also translate the relevant passage as follows:

"For ye (your) pleasure from true with men, besides women."

The relevant term at this point is duni (دون) and can be either an exclusivity but also show an additionality, as Sura 5 verse occupies 116:

"And (then), when God says," Jesus son of Mary! Have you (as) said to the people: "Take out [duni] God me and my mother as gods"? "He says:" Blessed are you! (As you might you associate other beings as gods!) I can not say anything, which I have no right. If I would have said (but actually), you knew it (and in any case need not ask me to test). You know something about what I (thought to) cherish in me. But I know about what you hold in you, do not know. You (alone) to the know about the hidden things about it are. "

Sura 8 Verse 60 even more compelling:

"And is preparing for it as much as you on military force and steeds of war (raise) can, other in order to intimidate that God and your enemies, and other off [duni] them, of whom ye have no knowledge (probably) but God, and if you something donation for God's sake, it is you (in the settlement in the Hereafter) fully paid back. And you will (it) not be wronged. "

Thus, we hold that the verse can be understood in the sense that the men practice in addition to the women also with men (bisexual).

We can therefore hold:

It is an offense that no one had previously committed.

When the offense is committed adultery with his own sex or bisexual activity.

This offense is not the only one.

The verse does not say that it would be about homosexual acts.

2.2 Sura 26 verses 165-173

"" Will ye give to people as male sex, and (it) neglect (w. (leave unnoticed) can be), what your Lord has created you in your wives (as a spouse)? No, you are a criminal people. . (W. people who make themselves guilty of a transgression "They said:". Lot If you (not with your talk) to stop, they will sell you determined (from here) "He said:" I hate what you do . Lord Deliver! me and my family from what they do! "We saved him and his entire family (of the punishment that was to befall his people), with the exception of an old woman (the) (was) under which who lagged behind (?). Then we exterminated the other, leaving a (destructive) rain down on them. bad it rained on those who were warned (and beat the alarm in the wind had). That is a sign (the people would serve as a warning). But most of them are (just) do not believe. "

This verse speaks of it in concrete terms, that the men neglect their wives in order to occupy himself with other men. This becomes evident that here is no longer used the general term for women, but the wording is designed explicitly to wives back from ازوجكم - azwājikum - "your wives").

2.3 Sura 27 verse 55

"Will you really make (your) lust with men instead of women? No, you're a foolish nation. ""

In this verse we are dealing with the same construct as in sura 7 verse 81st Analogously, this meant including wives and bisexual acts.

Sura 02.04 29 Verses 28-29

"And Lot (as we have sent our messengers). (Then) he said to his people: "You are committing something so (see above) abomination, as it has still not committed by people the world over Will you give because with men (rather than women) drive, and highway robbery. ? your council to commit what is reprehensible, "His people knew nothing but respond to (the fact) that they said:" Bring us the punishment of God (the threatenest us) since if (else) you are telling the truth "!"

The Koran calls us in these verses three different reasons for the punishment that the people have received lots:

Intimate with men (already intimate interpretation! A sexual component can be derived without the other verses that do not look!)

Street robbery

Do in the meetings Deprecated.

As the intimate intercourse with men is to be understood, has been already explained. Now, however, the offense will be extended. So we can say under any circumstances, that homosexual adultery alone has provoked the wrath of Allah!

Sura 11 verse 77-78 2.5

And when our messengers came to Lut, he was moved about them in trouble and did not know what to do with them. He said: "This is a difficult day." And his people came running to him - and before they committed (ongoing) wickedness. He said: ". Your people because you have my daughters They are purer for you (as my guests) Fear God, and brings me no shame about my guests in Is there no honest man among you.?"

This verse is another crime of Lot's people will be addressed. Apparently they are trying to penetrate to Lot's guests. Therefore can not be clearly determined. In the overall context, however, a sexual component to be accepted. This would imply that it is an attempt to homosexual rape, as not to be assumed is that the guests want to get married. Accordingly, referring to his daughters Lot. For this action, there are different interpretations:

Either accept Lot rape of his daughters or his approval of illegitimate sexual intercourse with them, he or she offers to marry. The latter option appears as a most useful, because even God forbids adultery and rape. Only in the context of a marriage or marriage-like contract sexual acts are permissible.

Some people think that the fact that Lot offers his daughters to the marriage would prove that the men were unmarried. This does not go far enough, because the possibility of plural marriage is ignored at this point. Nevertheless, one can certainly assume that there were unmarried men, who came to Lot in this verse. However, this does not contradict the assumption that in other verses of married husbands talk, because it may well be that mentioned in one verse of the adultery of married men with other men, trying in this verse rape of men raised in general is.

6.2 Conclusion

As you can see it going in the sins of the people of Lot for adultery, robbery, attempted rape and other atrocities, but not purely homosexual act.

Furthermore: even if you wanted to interpret this verse in terms of pure homosexuality, one would have to realize that it is possible to derive any offense, the punishment of God for all the acts together and not for a single. It is doubtful, even, that the above acts were in fact drawn a divine punishment, as in Sura 54 verse 37 we read:

"They had made ​​the suggestion to him that he should deliver to them his guests. But we took away his sight. You should get to feel my punishment and my warning. "

Apparently was the catalyst for the punishment of the first attempt to get down to the guests lots against their will, in other words, an attempted rape.

Third Sura 23 verse 5-6

"And abstain from sexual intercourse, then except from their wives, or what they have (to slaves), (because) they are not to blame. - "

Many use this verse to derive an indirect prohibition of homosexual acts from the Koran. This would be correct if you only read superficially. On closer inspection, however, one comes to the term "ما ملكت ايمنهم - mā Malakat aymānuhum" which Paret here with "what they have (...)" (translated slaves are already an interpretation that is in the Koran can not be found above) . This term is not gender-bound, meaning that although there will be no marriage principles, but the sex is not at this location with your sex explicitly excluded. This fact even led to the Tafsir al-Kabir, Abu Abdullah Muhammad ibn Umar ibn al-Husayn al-Bakri al-al-Taymi Tabaristani Fakhr al-Din al-Razi is to read that verse above allow sexual intercourse with slaves.

4th The punishment for atrocities

People who see in Sura 23 verse 6, however, an indirect prohibition of homosexual acts, are based on a secular punishment Sura 4 verses 15-16:

"And if any of your women commit an abomination, then, requires that four of you (men) testify against them! If they (actually) testify, then they hold fast in the house until death do claim them, or God provides a way (to return to normal life)! And if two of you (men) to commit it, then it punishes! If they turn back (then) and get better, then turn away from them (and is not to them)! God is gracious and merciful. "

The above verses speak of generally immoral behavior, however, refer not only to homosexual behavior itself. The only distinction in mind: when women do this alone, they should receive lifelong house arrest until they repent or otherwise escape a result. Does this "abomination" between man and woman, husband and wife or man and man instead, it is said in general that we should denounce it (literally, "harm"). This can be done in various ways, but now we want to refer only to homosexual behavior (under the above premise).

Apparently, the abomination is only punishable if it is implemented in the public and deliberately provocative, because otherwise it would be hardly possible to find four witnesses. Furthermore, one must bear in mind that the Koran demands in many places that you can judge fairly and an emergency exceptions allowed. I cite this because of the current state of knowledge about homosexuality is that it is innate. The store must be accountable and it is therefore necessary to consider whether the person is homosexual because of his equipment, because it will not do for someone who acts on the basis of an inner compulsion to punish to the full. It really just that the person may not fulfill their inclination to the public, it should be noted that heterosexual behavior is undesirable in the public.

5th Conclusion

As we have seen, there is no direct prohibition in the Koran of homosexuality or homosexual acts. Although it is possible through certain ways of interpretation, this kind as a sin in the Koran read into, but even then one must be aware that it can not draw any worldly punishment. Rather, the circumstances are investigated in detail in order to arrive at an objective assessment. It is prohibited only 100% safe and is illegal to practice immoral behavior in public.

6th Digression

The Quran informs us that there is no harm if you are unsure of a case is a look into the Bible to throw. There too we find the story of Lot:

The Judgment of Sodom and Lot's rescue (NRSV):

1 The two angels came to Sodom in the evening. Lot sat in the gate of Sodom. When he saw them, he got up, walked toward her, threw himself face down on the earth

2 and said: Gentlemen, but returns in a house of your servant, will remain overnight and washed the feet of you! In the morning you can continue it your way. No, they said, we want to spend the night outdoors.

3 He spake thus to them until they mitgingen and stayed with him. He made them a feast, unleavened bread was baked and ate them.

4 They had not gone to bed, because the inhabitants of the city surrounded the house, the men of Sodom, both young and old, all the people from far and wide.

5 They called to Lot and said to him: Where are the men who came to you tonight? Bring them out, we want to associate with them.

6 Lot went out to them before the door, closed it behind him

7 and said: But my brothers guilty, but not such a crime!

8 Behold, I have two daughters who have not known man. I bring them out to you. Then do with them what you like. Only those men do not do anything because you know they have come under the shelter of my roof.

9 But they shouted: Do you away, and said, came here as an immigrant and therefore wants to play as a judge! Now we'll treat you worse than them. They put the man, namely Lot, too much and were at it, break the door.

10 And the men stretched out his hand moved, Lot into the house and locked the door.

11 Then they struck the men outside the house, young and old, with blindness so that they tried in vain to find the entrance.

12 The men then said unto Lot, Hast thou here a son, sons, daughters, or anyone else in town? Take them out of this place!

13 Because we want to destroy this place, because the action is difficult, which is penetrated by the people to the Lord. The Lord has sent us to destroy the city.

14 So Lot went out, talked to his sons, who wanted to marry his daughters, and said, power to you and leave this place, because the Lord wants to destroy the city. But thought his sons, he'm kidding.

15 rose as the dawn, the angels urged Lot to hurry: Come, take your wife and your two daughters who are here, lest you be swept away because of the guilt of the city.

16 Then he hesitated, the men framed him, his wife and two daughters by the hand, because the Lord had pity with him, led him out and left him just before going on outside the city.

17 While he brought them out into the open, he said: Get yourself to safety, it's about your life. Do not look around and stay are not available in the area! Flee to the mountains or you will also be swept away.

18 And Lot said unto them, Nay, my lord,

19 Your servant has found yet your benevolence. You have shown me great favor and allowed me to live. But I can not flee to the mountains, or I can not let go of the bad luck and die I must.

20 Then, near the city, there could flee to. She's small, there I will save myself. Is not it small? So I could stay alive.

21 He answered him: Well, even I will give you and do not destroy the city, of which you speak.

22 Quick flee thither, because I can not do anything until you get there. So he named the town of Zoar (Small).

23 When the sun had risen over the country and arrived in Zoar, Lot,

24 of the Lord upon Sodom and upon Gomorrah brimstone and fire, let the Lord from heaven.

25 He destroyed those cities from the ground up and the whole area, all residents of the cities and everything that grew in the fields.

26 When Lot's wife looked back, she became a pillar of salt.

27 On the early morning Abraham went to the place where he had confronted the Lord.

28 And he looked toward Sodom and Gomorrah and the whole area within, and saw smoke rose from the earth like the smoke of a furnace.

29 When God destroyed the cities of the area, he remembered Abraham and sent Lot out of the midst of destruction continued escort, while the cities where Lot had lived, from the ground destroyed.

In the Bible we find no reference to homosexuality in itself, but even here it seems a lot more to go rape. Refer to

Here you can see how Sunnis react sometimes when you are confronted with the above text:


1 If not stated otherwise, the Quran quotes taken from: Paret, Rudy: The Koran. Stuttgart,

Berlin, Cologne, 2001, 8 revised edition.


Quran translation by A. Zaidan "At-Tafseer"

General Discussions / Re: 27.21
« on: May 27, 2012, 04:44:08 AM »
thank you for clarification :)

 Saba: I do not know from where i get this implementation, ...  ;D anyway, it was important to me, especially the disobedience and the killing, or slaughter.
Josep: , thank you for your good declaration. I  have  two questions again:
First: where the Koran says that Solomon had an army of birds?
Second:  You have not explained to me why he wanted to kill the bird? Do you think that, even though he was the leader of the birds and was late (also repeatet), he  has earned a slaughter?
Salam :)

General Discussions / 27.21
« on: May 24, 2012, 05:42:09 AM »
Salam all together

And he reviewed the birds, to see the hoopoe — which would locate water beneath the ground and indicate its location by pecking at it, whereupon the devils would extract it, for Solomon required it for when he prayed; but he could not see him — then he said, ‘Why is it that I do not see the hoopoe?, in other words, is there something preventing me from seeing him? Or is he among the absent?, and so I cannot see him because he is absent?’ And when he became certain [of the hoopoe’s absence],

He said, ‘Assuredly I will chastise him with a severe chastisement, by having [all] his feathers as well as his tail plucked and leaving him out in the sun, where he would not be able to escape from reptiles, or I will slaughter him, by slitting his throat, unless he brings me (read la-ya’tiyannī or la-ya’tinannī) a clear warrant’, plain manifest proof for his [having a valid] excuse.

Tafsir al-Jalalayn, trans. Feras Hamza
© 2012 Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan ( ® All Rights Reserved

I have trouble  with the interpretation that a prophet of God, who posses the highest wisdom of Allah, he will punish a bird, because he is absent or late,  or slaughter ( dhb kill, to sacrifice ) it. Also, if we looks  the previous verse also we  note that with the ants Prophet Solomon appears in a different light- namely as an admirer of nature and respect it, including the animal world. Are there any other point of view, it is perhaps a wrong translation? Asad said in his comment of a pure, idiomatic, twist, but this convinced me not.
Thanks for your suggestions Peace

General Discussions / Re: Opinion on Migration
« on: May 23, 2012, 06:18:59 AM »
I want to try to answer this question from my perspective. In my view, this verse is meant for those people who were oppressed, and can not practice their Deen and have the opportunity to travel to another country. This excludes  surely all the people who are oppressed and have no opportunity to migrate easily. Today life is much more complicated and complex than at time of Muhammad. We can not just leave our country and go somewhere. First, many factors must also be noted, such as family status or financial means, etc.
The word hijra has in addition to the physical meaning a spiritual meaning to leave the realm of evil and turn to the right path.

and if we imagine that all people would emigrate to California, where would be those people who try to live the real islam  anywhere in the world ?  'do good' seems for me  clearly related to living Islam, and to spread peace and humble view.

Islamic Duties / Re: Voice tone in salat
« on: May 15, 2012, 04:32:13 AM »
salam brother Mubashir
I've wondered that too. The informative in this Aya seems completely clear. I know that there are hadith prescribing the sound. I will draw the conclusion that these regulations only derived from secondary sources, according to the principle that the sunna can abrogate the Quran... :( Salam

Islamic Duties / Re: Witr prayer
« on: May 03, 2012, 07:30:12 AM »
Salam visionary

The witr prayer is mentioned specifically in the secondary sources, the ahadith corpus. It is note fard, but also not sunna. But stronger than a Sunnah. According Hadith not good, to leave that prayer. according  ahaadeeth too, you can pray  three five or seven or nine rakaas  as long as they are odd. According a hadith which says that Allah, because He is Witr (one) He loves   the witr.
In the Koran there is no such prayer. For me, that hadith  seem to indicate  on voluntary night prayer. (which will be treated in the secondary sources as a separate prayer.)
I hope that my answer could help you? Or you wanted to know something else?peace and Salam

General Discussions / touch or grasp the Quran?
« on: April 13, 2012, 05:08:23 PM »

after I read the article, I now have two questions. The first is that it existes also another interpretation or  explanation of the aya, which says that  only the pure * godly, believing in the Koran can *
to gather , record,. to capture,to embrace, to seize,to conceive ,to apprehend ,to comprehend,to acquire ,to appreciate
to grasp
the Qurans message.

what do you think?

second question is specifically for the following statement?

No doubt, the oral and the written transmissions have both played a crucial role in the Quran's preservation. This is also vouched by the following Quranic verse which separates the reminder in its oral form (dhikr) from the Quran in its book or scriptural form indicating the coexistence of the two transmissions working in tandem.
"We have not instructed the (Prophet) in poetry, nor is it befitting for him. This is no less than a reminder (Arabic: Dhikr) and (Arabic: wa) a Quran making things clear"

The verse says not al quran, but only Quran * reading * recited*, it is not a link for the written  Kitab .
we see in the Quran many times the term Al Quran for the Quran (our Book), but i think quran is more in general and seems to point here for the revelation and this was oral. Allah says also many times Al Kitab why , if this a mark for the transmission (oral and written) not here also?
thanks for clarification. salam and peace

General Discussions / Re: sharia law
« on: April 13, 2012, 04:46:48 PM »
salam saya

The Quran is al furqan he gives new laws and raises some old laws from the Bible. The complete law of God is contained in the Koran

E) In the Qur'an we find among other things, new laws:

Divorce (2.226-233,236 / 237/241, 4.35,130,33.28 / 37/49 ,58.2-4 ,65.1-7)
Marriage (2.221,4.2-6,4.22, 4.22-25,
adultery, punishment for sexual intercourse. (4.1-5/16, 24.14, 4.15,
Manslaughter (2.1,78,4.92 / 93,5.32 / 33/45, 17.31,)
Theft (5.38,5.38,
Last will and inheritance 2.180/181 ,4.7-4 .14,
Women 4.19, 4.32-35,6.139,
Ablution for prayer (4.43)
Clothing (24.30-31)
Food and Drink (7.31,2.219, 2168, 3.93,5.3,6.118 / 119,6.136-138, 6145
Interest (2.275-80,3.130,
Tax / zakat (9.60,17.26,2.43,7.146,8.1, 9.60,, 11 114)
Financial transactions (2.282,2.188,17.34)
Fasting (2183-187)
Pray (2.144,4.102 / 103)
Pilgrimage, 2196-203, 2158, 3.96/97, 5.2,22.26 / 27/28)
War (2.193,4.101,,8.12-18 ,8.56-66 ,8.70,9.1-14,)

The list does not claim to be exhaustive, it is only a small summary and far from complete.
These laws to correct the false teachings of the Bible. Where the laws are, however, not described in further detail, every nation and society free for interpretation. The posting their laws the same framework for individual pictures dar.

Noteworthy: The Arabic word "sharia" (Law) is mentioned four times throughout the Qur'an, just as mentioned also the same  times to Prophet Muhammad,the one, who brings the message.
peace and salam and for you also sorry for my english

General Discussions / Re: Plural Marriage
« on: April 13, 2012, 04:33:59 PM »
Salam sardar Miyan

I read your post and see it that way. Allah says that one can never be fair, especially as regards the feeling. See the following verse Allah says,

O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you!

وءاتوا اليتمى أمولهم ولا تتبدلوا الخبيث بالطيب ولا تأكلوا أمولهم إلى أمولكم إنه كان حوبا كبيرا
Hence, render unto the orphans their posses­sions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime.

وإن خفتم ألا تقسطوا فى اليتمى فانكحوا ما طاب لكم من النساء مثنى وثلث وربع فإن خفتم ألا تعدلوا فوحدة أو ما ملكت أيمنكم ذلك أدنى ألا تعولوا
And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you, two, three or four.but if you fear to be not fair, then only one or what your right hands posses.  This will make it more likely that you will not deviate from the right course.

وءاتوا النساء صدقتهن نحلة فإن طبن لكم عن شىء منه نفسا فكلوه هنيءا مريءا
WaάATWAō ALNeSAάa ßaDoQaTeHeNa NeĦLaHtan FaEN ŦeBNa LaKoM ÂN Å aYάen MeNHo NaFSAn FaKoLoWHo HaNYάAn MaRYάAn
And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer.

This Sura was revealed FOR THE PROTECTION OF WOMEN, not to allow men to marry multiple wives for no reason, or worse, to marry this girls ... is to mention that in the Arab word "Yatim" only for children without a father the word is not used for a child without a father and mother. A child whose mother has died counts,is not as Yatim.

In the first verse we see the indication that we are all each other, equally, no one should feel better than another. In the second verse is said that the property of orphans needs to be used. it is not so that all orphans have to be automatically poor and destitute. The risk of misuse it's here a guardian sees the riches of the yatim, he can used it for his need, but t must not take more in plus for himself.  God warned him 'to squeeze' clear, not his money for himselves.

The third verse now declared the Justice.
So these are either orphans or children's children and their mothers. Usually, yes is the guardian of themselves already married and now has to still take care of these orphans. If he is afraid  the orphans not have the necessary care, justice as his own family, he can either marry the orphan mothers or other female (s), depending on how many orphans they are responsible. This ensures most likely that it is fair to all and can also offer a familiar, loving environment.

AND THEY will ask thee to enlighten them about the laws concerning women. and about help­less children; and about your duty to treat orphans with equity. And whatever good you may do - be­hold, God has indeed full knowledge thereof.

Wa ... yastaftanuka fi Nisaa ': qul illahu yuftikum fihinna wa ma fil yutla aleikum Kitabi fi yatama annisaa' illati la tu'tuunahunna kutiba lahunna ma ...

وإن امرأة خافت من بعلها نشوزا أو إعراضا فلا جناح عليهما أن يصلحا بينهما صلحا والصلح خير وأحضرت الأنفس الشح وإن تحسنوا وتتقوا فإن الله كان بما تعملون خبيرا
And if a woman has reason to fear ill-treat­ment from her husband, or that he might turn away from her, it shall not be wrong for the two to set things peacefully to rights between themselves: for peace is best, and selfishness is ever-present in human souls. But if you do good and are conscious of Him - behold, God is indeed aware of all that you do"

In 4.127, we see that at the various translations, the verse where the problem lies, depending on the translation are the orphans looked at as a women or a girl.
As he expressed 'yatam al illati is either translated as' the orphans, the women' or 'the orphans of women'. The relative pronoun is feminine plural illati and can only refer to the aforementioned women.

1. would call the first interpretation, the adult orphan
2. the second, however, the mothers of the orphans

I tend to first possiblity because of the following Aya, by the reason stated for the regulation: because you may want even to marry her, do not give what has been prescribed for them.
This sentence is a clear warning to those men who have the welfare rights of orphans and their cargoes and the need for themselves and they hand over the adult orphans do not want by playing with the idea of ​​marrying the orphans, the legal to come into the possession of their goods.

To 4.128: This for me is a general statement and refers to both monogamy and polygamy . However, it is a reference to 'material good' to be found in the present verse, there is talk of the selfishness. The verse that is linked in the topic to the foregoing Ayas and will conclude by Allah clearly says that there will never be able to give women the same emotionally.

Such a material and temporal justice in more than one woman is an absolute MUST, but  a emotional justice is not possible though, but should be sought. No woman should have the feeling, 'to be left hanging in the air'. The next verse closes in mind: If the situation is for women (because of the emotional and / or financial injustice) has become unbearable, then it is better to separate. God will pay for both.
it's my humble view. sorry for the english. peace and salam  :)

Islamic Duties / Re: Is Zakat Demurrage Money ?
« on: March 24, 2012, 01:21:53 AM »
Salam rizny
your interpretation seems very logical. thanks for the clarification.
I read an article about cash flow, this still confirmed, namely that the monetary system itself, if it is fast circulation,represents the fairest  system, because it  rewards work, but punishes those who do not work.  So this would be the perfect justice of God for the people. Only certain people have changed the system to riba, so that  now it represents a pure interest rate system, that increase money  for riches and the workers and the poor becomes still poorer .Salam

salam at all
no no i say if i would stop the prayer.  ;)
I wanted to say that in the eyes of most traditionalists, what ever we really do, all our arguments are a priori wrong .... (I saw this by my husband, who freaked when he realized that I pray during the period , think what his reaction would be,if  I would tell him about some discussion about the prayer??) ::)

Islamic Duties / Re: Tajweed
« on: March 22, 2012, 05:13:43 AM »
Salam sardar miyan

The Arabic language is melodious in itself. The Quran is poetry. So we see today is that the human mind takes  a song with melody  much more quickly than 'just' a mere text.
I can well imagine that it is Rahma of Allah that he has passed us the Koran as a revelation sung, precisely for the reason that it can be better absorbed and not only to pronounce it correctly.
how often have you songs, which you can not get rid of and hums all day?so  Should be the Quran, a huge buzz that we never let go .... :)

Islamic Duties / Re: Is Zakat Demurrage Money ?
« on: March 22, 2012, 05:07:07 AM »
salam brother rizny
sorry my english is not the best. So I do not know if I understood you correctly. do you think that zakat is actually the system that is maintained today by raise a specific interest rate (2.5.%)?
 Earlier, this was gold silver, cows, camels, etc., and as we have now replaced these cargoes by real money, this would be the 2.5% taxation on the fortune. Right? That would be  Islamic so far as the money that is in circulation, would be covered by realities and not how is the situation today, when the whole system is  in the hands of private bankers. (Gangsters  >:() I understood this correctly?
Thus, we  must understand zakat as a tax (whether now 2.5% or more or less),that  have to be paid on  fortune, which would be at least one year in our possession ?
This is very interesting, we would again ome closer to the tenth in the Bible. Does not seem illogical. Am not well versed in finance. But that's why it seems plausible, since even I can understand it. ;D

General Discussions / Re: 57.25
« on: March 10, 2012, 04:53:34 AM »
Salamu Aleikum brother

I did not want to say with my post that I disagree with your definition of Rasul and Nabi. I just could not explain the whole verse and wanted to hear your opinion and explanation.
However, I have on this subject questions and things not clear, but I must arrange and put them in a logical readable form.Maschi?

General Discussions / Re: Schuaib the father in law of Musa?
« on: March 09, 2012, 07:58:46 PM »
thank you


13th March 2013

This thread is now closed and a direct link to this post is now available at the dedicated Q&A page.


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