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Salamu Aleikum

ihave a Question on the verse 57.25
According to the article by Joseph are all prophets are messengers,  but not all messengers are prophets, since the latter have received a written scripture, but the former only confirm it.
But how does this verse fit into this picture?

57.25 We have sent our messengers with clear proofs, and we sent down with them the book and the balance, that the people may uphold justice. we sent down the iron Wherein there is great strength, and many benefits for the people. So that God would distinguish those who would support him and his messengers on acknowledgement. God is Powerful, Noble.
Here it seems clear that God sends His Messengers with proofs, Books and Hukma.This would say, that messengers get a script.

Salam

salamu aleikum to all
My daughter is in the school in Qur'an by Surah al Quasas. she has test next week and showed me her preparations. There they learn that  Shu'ayb is the father in law of Moses. I always thought it was Yethro (AT)? I can not remember, so now quickly that Shu'ayb declared somewhere in the Koran as Musa's father in law?From where they get that ?Thanks for clarification. salaam

[Wali]

Salamu aleikum

Muhammad(saw) for many Muslim is what Quran says. They make Hadith=Koran

Quran says He(saw) has more rights on believers than their own Nafs. please, you can give the aya?

Ownership of Nafs is far more than just Servant-Master relation. this point is in relationship with up. But i don't know, ownership of nafs seems only permissible for Allah.

A Master can own body of servant but not his soul and nafs. This what i say up. There were masters and slaves, but none of them own the soul of a human

A Master can own the body of a servant as long as he is living...the moment he is dead proprietary rights are finished...Mohammad(saw) own the believers even after their and His(saw) own worldly death.

I hope this bunch of Qur'anists understand the meanings of NAFS.

I can only tell my personal thoughts on this. I would say the term Wali for prophet Muhammed had its purpose, as he lived. He was the living Wali for the  new Umma of Muslime.their leader, spiritual and politicial.
However, to call him today as our Wali is not possible because he is dead. With his death, his status as a Wali for believers is over . He is a prophet and messenger, but as a master and Wali acting  only God.
salam

salam Truth Seeker
yes, i think this is the week and frustrated point , why they remove this two verses ?thank you.salam

Dear brother Joseph
i thank you much for your enlighted post. your approach is really very logical short and precise , so that (even i) can follow the logic

To provide clear proof from the Quran alone that believers are required to explain the number 19.
To provide clear tangible proof, other than any related data utilised to support the 19 code theory (*), that there was ever an omission of verses 9:128-129 from any manuscript of the Quran that has ever existed to our collective knowledge.
To provide clear proof, other than any related data utilised to support the 19 code theory (*), that there is, or was ever, an omission of verses 9:128-129 from any authoritative recitation known throughout Islamic history till the present.

1. only a support by the aya about it is nineteen.
2. no support
2.no support

is in keeping with the teachings of the Quran that asks believers to rely on clear matters which form the substance of the Book (3:7, 18:22)?

yes this point , how could i overlook this?

Thank you for your sabr and you clear me with this post the matter. shukran. salam

salamu aleikum to all

I'm sorry if I have heated your minds with my post . Actually I see it just like you! I'm just  stumbled  over this thing and I thought the forum is the place to share my thoughts. Apparently this is not the case.
You may have a different idea of ​​what has to be a forum. Like I  understand, i am here to learn, even if  something seems sunclear for one , it must be not so for others. This does not mean, that I agree to remove two verses from the Koran, or that we should be all mathematicians to read the Koran. I see very well the danger of this theory. That did not prevent me from communicating my thoughts. If this is not welcome here, then I'm sorry. Salam

[one even]

salamu aleikum
sorry at all. i'm posting the whole again. i press the 'post' button without to cancel many errors in the translation. now i hope it is a little bit better 

Verse 74:8 is clearly signalling one event which will bring about the Day of Judgement. The purpose of the 'naqar' is clearly given by the context to bring about this day  (74:9). This is clearly not referring to clicks and taps of the keyboard of computers. How have millions of such taps brought about a Day of Judgement? People have been tapping on keyboards for decades

The whole interpretation depends on whether you look at  "Jaum" for a 'day', specifically as the day of judgment, or look like  as the author tries to explain, as a 'period', or age. We know that Allah used the word oftenly  in understanding as a 'period'. ( only a classic example of the creation of the universe in 6 days.)
So, if this 74:8 not point of the day of judgment ,like in this translation, it seems to me justified for two reasons:
First 'naqur' not must  haveanything to do with ' the blown into the Sur'. God used several times 'Sur', but here 'naqur' , why?
Second, if the yaum means a period, an era , it seems to me not so far  to link this with the computer age
Third, the whole Sura is about the 19th. The phenomenon of the 19 can be examined only with the computer, we have enough examples of countings on hand,  who were wrong. Only the computer can  count  the terms in the Qur'an correctly.

A 'one time event' will trigger the Day of Judgement and I don't necessarily feel these are 'physical' trumpets or 'horns' either. This event will govern the whole Universe and an earthly 'trumpet' is quite a restricted interpretation. Also, there is no mention in the Quran that Angel Israfil will signal the event. These are beliefs based on traditions.

your answer has nothing to do with the question. It is precisely the statement of the interpretation that the term has nothing to do with Sur or the day of judgment has.

With regards the verb 'naqara', in the language of the Arabs it is usually understood as 'to sound' which in this context simply means the signalling of a particular event.

The other meaning is taken up from the lexicon, it can prevail  disagreement over the correct meaning

Different terms have been used to describe the calling. If 79:6-7 is seen in light of 39:68, then the term 'rajafa' has been used to signal the event.

yes that's right, but nowhere is said that the verse 74.6 also refers to this event.

iI've looked at the whole Sura again. I have said above that I think the 19 can be fitnah. But now I look at the verse carefully, then Allah clearly says,
"It is a fitnah for the infidels"
Impression that we addressed, then it would have to hot, a fitnah for the believers.
Edip Yuksel has seen the Sura right  as a strong indication of the 19, not the hell. http://www.yuksel.org/e/religion/saqar.htm

My problem with Saqar and the connection with the 19 is then also clear: if Saqar is a mental punishment condition,, in which there are those who are opposed to 19, living in this life and the other, then the following passage 74.43- ff becomes clear:
74.43 they said, we were not of those who hold the prayer
-Saqar as punishment for those who do not pray. We see that in the 'Qur'an alone' is a tendency to deny the prayer altogether. The 19 has shown, however, that prayer is protected by Allah. (I have re-examined with the old compi, with the new I can not download the required program)

74.44 we did not feed the poor
-even here, the zakat is a compulsory charge denied by 'modern  muslims.

74,45 we used to participate with those who spoke falsehood.
-speak against the miracle

74.46 we used to deny the day of judgement.
74.48 until the certainty dame to us.
this passage still not clear with this definition, the last sentence may be related to the fact that they believe not to be judged on Judgment Day, because they believe they are right guided .

74.35
Allah refers to 'as one of the biggest'.
because hell can't be a great sign and a reminder (zikr). hell is a punisment and not a reminder, a reminder is anything positive but the hell isn't.  i think this passage means really the 19. One may include:   good, the earth and the universe are bigger miracles. However,if we found out that there are apparently many coincidences with the 19 in nature (cf. sura al hadid and the bees)?If it turns out according to the latest findings that the universe is really related to the 'coding' 19, then it would be really one of the biggest signs .

salamu aleikum

[one even]

salamu aleikum
I've been thinking again about the topic, and yet want to go back over several points.

Verse 74:8 is clearly signalling one event which will bring about the Day of Judgement. The purpose of the 'naqar' is clearly given by the context to bring about this day  (74:9). This is clearly not referring to clicks and taps of the keyboard of computers. How have millions of such taps brought about a Day of Judgement? People have been tapping on keyboards for decades

The whole interpretation depends on whether you "Jaum" for the day, specifically as a day of judgment, or look like it has the author tries to explain, as a 'period', or age. We know that Allah is the word very much in understanding as a 'period' needed if we are only a classic example of the creation of the universe in 6 days.
So, if this does not refer to naqur now the day of judgment, is the translation, it seems to me justified for two reasons:
First naqur not have the push into the Sur Sur and on the day of judgment have to do. God used several times Sur, but here nagur why?
Second the yaum is a period, an era so far it seems to me not to link this with the computer age
Third the whole Sura is about the 19th The phenomenon of the 19 can be examined only with the computer, we have enough examples of Handzaehlungen that were wrong. Only the computer can be counted, the terms in the Qur'an correctly.

A 'one time event' will trigger the Day of Judgement and I don't necessarily feel these are 'physical' trumpets or 'horns' either. This event will govern the whole Universe and an earthly 'trumpet' is quite a restricted interpretation. Also, there is no mention in the Quran that Angel Israfil will signal the event. These are beliefs based on traditions.

your answer has nothing to do with the question. It is precisely the statement of the interpretation that the term .... nothing to do with Sur or the day of judgment has.

With regards the verb 'naqara', in the language of the Arabs it is usually understood as 'to sound' which in this context simply means the signalling of a particular event.

The other meaning is taken up from the lexicon, it can prevail over the correct meaning disagreement

Different terms have been used to describe the calling. If 79:6-7 is seen in light of 39:68, then the term 'rajafa' has been used to signal the event.

yes that's right, but nowhere is said that the verse .... also refers to this event.


iI've looked at the whole Sura again. I have said above that I think the 19 can be fitnah. But now I look at the verse carefully, then Allah clearly says,
"It is a fitnah for the infidels"
Impression that we addressed, then it would have to hot, a fitnah for the believers.
Edip Yuksel has seen such perfect coming right in the Sura as a strong indication of the 19 looks, not the hell. see http://www.yuksel.org/e/religion/saqar.htm

My problem with Saqar and the connection with the 19 is then also clear: if a mental Saqar punishment condition, called, in which there are those who are opposed to 19, living in this and the other, then the following passage 74.43- ff becomes clear:
74.43 they said, we were not of those who hold the prayer
-Saqar as punishment for those who do not pray. We see that the Qur'an alone is a tendency to deny the prayer altogether. The 19 has shown, however, that prayer is protected by Allah. (I have re-examined with the old compi, with the new I can not download the required program)
74.44 we did not feed the poor
-even here, the zakat is a compulsory charge denied by 'modern \ muslims.
74,45 we used to participate with those who spoke falsehood.
-speak against the miracle
74.46 we used to deny the day of judgement.
74.48 until the certainty dame to us.
this passage still not clear with this definition, the last sentence may be related to the fact that they believe not to be judged on Judgment Day, because they believe they are right guided .


74.35
Allah refers to 'as one of the biggest'.
because hell can't be a great sign and a reminder (zikr). hell is a punisment and not a reminder, a reminder is anything positive but the hell isn't.  i think this passage means really the 19. One may include:   good, the earth and the universe bigger miracle. However,if we found out that there are apparently many coincidences with the 19 in nature (cf. sura al hadid and the bees)?If it turns out according to the latest findings that the universe is really related to the 'coding' 19, then it would be really one of the biggest signs .

salam
a very beautiful calling. I fear however that it is still too early, we are too few and too small now to change something in the crowd. The old traditions are so bogged down and spread because it is difficult to shake the foundation.
But what we should do is open discussing with far-sighted scholar, we educate ourselves so that the acceptance is growing compared to us and we can not be dismissed as a conspiracy "jahudi or 'conspiracy  'Shia'.
I see the way in learning and spreading the truth, we are all called to do something small. Once run, that people who call for 'real' Islam are not  more in danger of being killed, then we are already one step further and can organize ourselves more.
i think everyone must try his her best to spread the real message at home by friends, in school, etc.
And Allah is with the believers.

salamu aleikum to all
I had to laugh because I thought of something:
1.Before when i was   Sunni I did not pray, by the period, but I felt always  totally bad   (subhanallah)
2. then i became a Quran muslim and the Traditionalist says to me: careful, in the end, you  will not pray at all! But then now, I always pray. This is in the eyes of traditionalists a great sin, and they discuss about it with me vehemently.
3. o.k. then, because all this discuss, because a pray to much,  I would make no more Salah. (I say: i would ). In that case, I would fall outside the islam from the common muslim-eyes, because I would not pray chalas.

fazit; in the eyes of traditionalists, I strayed way or completly, if i'm always praying it's wrong,and also if  I do not pray, it is also wrong ...

[The headdress of the woman - the issue]

salamu aleikum
about the implementation of Joseph is of course as always correct. I just wanted to my thoughts on this subject, to tell my experience.
the original-article is on http://koransaussage.blogspot.com/2011/10/die-kopfbedeckung-der-frau-die.html
but like always in german. this is the translation with google. i hope you can understand it....


The headdress of the woman - the issue
All people know that Muslim women wear a headscarf, just as there are Christian women have done a century earlier and nuns still do. The question we must ask ourselves seriously, wearing a hat a divine command, a command is, or is it cultural tradition that does not concern us anymore?

I am, after studying the Koran came across the conclusion that the cloth is a God's help, but it is every woman decide if she needs it help and wants it or not. Since I'm very curious, however, and wants to explore everything exactly, I went in search of the origins of the cloth, which moves the world:



Headcover in Judaism

From the study of Torah shows that wearing a headscarf a habit, was a well-known fact:

The wife of Isaac, Rebekah, was wearing a veil (Genesis 24.65, Genesis 24, 51). These are just two examples in which the cloth is mentioned. We also find a text called the "household of God" (Genesis 38, 14 and 36/37) which is explained clearly, and that is why a woman should cover herself. The text is therefore very misogynistic, so I would venture to say that he was not sure about supplies original so ...
In the New Testament itself is the famous passage in Corinthians:

First Corinthians 11.2 to 16:
"I recognize it in praise, that you're in all my relationships in mind and hold fast to the teachings, as I have given you. I want you, but express concern that the head of every man is Christ, the head of the woman but the man and the head of Christ is God. Any man who wears when praying or he planning speeches a head covering dishonors his head, every woman on the other hand, with undisguised prays or holds edifying speeches, dishonors her head, it is then yes in a completely equal footing with a shaven (prostitute ). Can shave because if a woman is not veiled, let her also, but it is shameful for a woman to have her hair cut or shave fag, they should wear the veil. But the man may not have covered the head, because he is the image of God and glory, but the woman is the glory of man. The man is not from woman, but woman from man, nor the man is not created for the woman's sake, but woman for man's sake. Therefore, the woman is a sign of power at the head wear "because of the angels


(What we notice that the lyrics are sown in comparison with the zakat and prayer rather scarce. Whether it really is soooo important? ...)

I'm not encountered during my research for a interesting fact, which I think is important. The headscarf is originally neither the Christians nor Jews, but it first appeared in Sumer (3000v.Chr.) On. I quote from a report that I have found to be:
"In the polytheistic system of religion of the Sumerians, it was a sacred honor for women wanting to pray to the gods in their temples and thank the gods by acting as a bride to a" public woman was. " Thus one could distinguish them from other worshipers inside, they had to cover her head. much later, until about 1600 BC Assyrian king introduced a head covering for married and widowed women. Sun, these women were given the same status as the "public women" (who were allowed to legally have sex) later took over the Jewish tradition of these and then the Muslims by the Jews. " According to the same author (cig) and the turban is from the Sumerians.

After the author this "public woman"was  an esteemed woman, she taught the uncivilized people how to talk, eat and drink, and apparently, how to have sexual intercourse .she was regarded as a wise teacher. I can not get used to the "sex-theory", as it seems to me to contradict the facts:
a woman dedicated to the gods, just as for those
is regarded as a wise, esteemed teacher
in a country where virginity (for ärchäologischen artefacts) was a highly valued good, ie Have been frowned upon, such as sexual intercourse without marriage then they should have women prostitutes'?
I may come back to later. It's all in the first place the headscarf.


Was the headscarf  a divine ordinance to today?

As God tells us in the Quran, he sent a messenger to every nation, who spoke his language and calling people to God and give them a good role model was solanger he stayed with them. After the death of their envoy, the lack of understanding by the people themselves vorzstellen a God that God has made many gods who personified and stars, planets, things have been assigned. From monotheism polytheism. A God became gods.

In light of this assumption in the above context, the headscarf appears exactly the same as today. If we compare a nun who wears a headscarf, and their habit in order to signal to the people: I'm married to God, exactly as the womens from Sumer: she is honored as the way her towel and clothes presses it exactly the same thing as their ancestor - only those did not serve God, but gods.
The message was distorted and the people went astray. Maybe they let Satan go astray and made them even more honored to actually prostitutes ... God knows it.Ich would continue to spin the thread and get to the Assyrian king, who introduced the headscarf for married and widowed women, to give them an honored status . This means that in order to raise the status of a wife and widow. It is the finer performance than those that had been the target of this kerchief duty to come out as it is not a virgin - and God knows the truth.

The Jews took this order .' Just like that'? I haven't see so far not many laws, which follow the Jews, as "just so".
I know just enough to give this information to you. There remain two theses:

either the Jewish headscarf bid for married and became later trough cultural tradition  divine blessings or
The Jewish headscarf was a commandment of God from the beginning, which was partly altered and falsified.

The text from the New Testament, we must also look so exactly like the ahaadeeth that are available to us - not authentic and very uncertain: So we are stuck! The question remains: divine or culturally?


what exactly says  now the Quran:

Sura 24, verse 31

And tell the believing women that they should lower their gaze and guard their modesty, showing their jewelry is not open, except what must ordinarily appear. They should draw their veils over their bosoms and not display their beauty except to their spouses, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers and their sisters' sons, their wives, those who have their right hand, the male followers who have no more drive, children who do not observe the nakedness of women. You will not strike each other, their feet, so that one realizes what a hidden jewelry they wear. Turn away from sin to God, all ye faithful, so that it shall be well with you. 




Sura 24, verse 60

And for those among women who have retired and no longer get married hope it's not a crime if they put their clothes, but without jeopardizing the jewelry on display. And it would be better for them that they refrain from this. And God hears and knows everything.

Sura 33, verse 59


O Prophet, tell your wives and your daughters and the believing women that they should cast their outer garments over pull themselves down. That is most convenient, that they recognize and that they are not harassed. And Allah is Forgiving and Merciful. 



God does not say "headscarf," he speaks of "Something Cloudy"
God speaks to the believing women, daughters of
God explains the reason: so that they are recognized and not molested.
God says that older women should shed their clothes
God speaks of jewelry. Jewelry can also mean: Beautiful dresses, feathers, pomp, stimuli
In this context, clearly something to do with jewelry sexuality
God says that we should put the cloth over the breast

I argue that the improbable, the wisdom of God, that he has left this verse so openly. We can interpret it either as

Headscarf (like it at the revelation was very clear and known  today as  tradition ) that was next to the hair now even wrapped around the neck and chest.
A cloth (not specifically  on the time of the revelation ), which served mainly to cover the chest, that is, the open-hearted section

The second way is illogical facts:
The reason given by God: a cloth, only put on the chest, which can serve as a distinguishing feature of yesterday and today? (Because yes, the Qur'an until the end of time must be valid question: a cloth which covers the bosom, as a decoration ow it can be recognized at the present time as differentiating for awe and reverence, and the cloth should  cover the jewelry, not even to be for jewelery.
The fact that they do not want to be bothered by the cloth
The cloth is not the dress or blouse, there is another piece of fabric that is thrown over the clodes, so it is not legitimate in the sense that "there is only candid detail meant and then take a small cloth and tie it around the neck ", so that's a cloth around his neck but not on the chest ....
How could such a cloth to protect us before pickup? Is it not  true, that the headscarf is a signa l- actually, by Muslim women and the nuns: I am an honorable woman, don;t  get too close, for I am not to have personalities! A girl,  a teenager, who wears a headscarf symbolizes very clear: I am a "woman of God," an "honest woman", I consider myself to virginity. The headscarf in its original function is exactly what God says is an effective protection against pickup and a help for the girl not to put themselves in danger of going to discos, etc. What girl with scarf is already in a disco? If they want to go there, then she slips into a dark corner and removed the headscarf and wraps it around his neck, perhaps ..
..
I interpret hair as an ornament, an essential, even when we see how much time and effort and money, most women spend on their hair and hair styling, why all this, if not to embellish around? (Does this coincide with the command of shave the hair, because the jewelry is gone, and although all ...)
when I see  the quranic statement as Furqan, I noticed that he just those false statements and false interpretation, which were common in Judaism, corrected:
The headscarf is not meant as "I'm not a virgin" recognition,i.e. the married must wear it or wear a peruqqe
The headscarf does not mean that the woman-so-symbolic bow before the man under there, because he is the "power on her head" possesses.
The headscarf is a protection against pickup and a help, not to sin
The headscarf is for girls and married women, to signal: I am honest.


Against the head scarf,
speaks very clearly that the breast is emphasized in relation to sexual stimuli as jewelry. (Beat feet to jiggle the breasts are not the servants, who do not drive and more children, the elderly women ...)
The hairs can be seen in this context as an ornament / sexual attraction? That depends on the person. The spirits separate from the question of Arab men make it very clear: of course the hair is sexually stimulating. European men are so jaded that they see not so sure that ... Then we were back on the stereotypes instilled. It seems complicated, and no clear solution in sight ...

But because God says so it is not right? Why the guesswork, all these discussions, all these talks, all these publications, none of this would not work if it were clear but ....?

Answers:

God has the complete knowledge and wisdom. He has it extra left open to allow women the opportunity to decide for themselves. If I like it today in a European country is the case, sadly, in danger am when I wear the headscarf, by right-wing extremism, xenophobia, increased violence, then it referred to the Quranic verse that I find a different solution: I put it is a, because a broad distinction to sexualized mass would bring me in danger. The wording is so vague, so I'm not sinning if I put it off for fear of ...
Praise be to God gives me wisdom.

It puts its importance, it does not depend on our salvation from a piece of cloth. It can be a help, it is a sign, a "Outen" as believers, a free decision. Who wants to do it, who can not, leave it. Better a virtuous believer without a headscarf as a liar and unserioes women with a headscarf. (The fact that the headscarf has become a political statement and will almost become the reason for war, was certainly not God's intention ...)
Puts the cart before the horse with the tail on the faith of Exterior want to draw into the interior, not vice versa.
The frequency with which the cloth is mentioned throughout the text speaks for itself, compared to prayer and the Zakat, we can classify it as a tiny ...
The Koran is clear and complete, i.e it is a lack of clarity, this was done on purpose

My conclusion has remained the same with reference to new facts:

I tend to that side, for whom the headscarves as a divine order, as an aid intended for the faithful, especially in the teenage years, so full of love, ecstasy, melodrama, big feelings. I mass but do not presume to judge others when they have reached a different conclusion. Maybe my interpretation is wrong and the other side is right ... I confess that my heart may be obscured his mind when it comes to this cloth is because I like it. I think it's practical, useful, meaningful and beautiful! Yes, yes it is .... (I refer to my women's side)

salam

dear Joseph

God does not exist nor is subject to our linear concept of time. He exists outside His creation, where time does not apply. One's dua (prayer) after the death of a person at their grave was heard even before the person who died was created. Something which I feel humbly, is worth thinking about.

this! you make me always  to remember what wisdom really means. thank you.

[(It is also noted by one great scholar Maulana Saeed Ahmad Khan Saheb Rahmatullah alaihe that we never say Bismillah before taking tea)]

Peace!

5;101 You who believe, do not ask about matters which, if made known to you, might make things difficult for you- if you ask about them while the Quran is being revealed, they will be made known to you- for God has kept silent about them: God is most forgiving and forbearing.

Is this not a blessing from Allah SWT that He has made our Deen easy for us by asking us to avoid asking questions about unnecessry details? Does this not show that if important, will be made available for us in the Qur'an?

Why do we then, need to run after "details" outside the Qur'an and then are asked to observe the following through "Sunnah":

Reported Sunnahs of Our Beloved Prophet Muhammad [Sallaho alaihe wassallam ]

Sunnahs of Eating:
x Sit and eat on the floor.  arabic tradition 
x Spread out a cloth on the floor first before eating. 
x Wash both hands up to the wrists.
x Recite "Bismillah wa'la barakatillah' aloud. (It is also noted by one great scholar Maulana Saeed Ahmad Khan Saheb Rahmatullah alaihe that we never say Bismillah before taking tea). Drinking should also be by right hand at all cost. why?
x Eat with the right hand. 
x Eat from the side that is in front of you. 
x If a morsel of food falls down, pick it up, clean it and eat it. 
x Do not lean and eat. 
x Do not find fault with the food. 
x Remove your shoes before eating.
x When eating, sit with either both knees on the ground or one knee raised or both knees raised. arabic tradition, has anything very nice: you;re unable to eat too much
x Clean the plate and other utensils thoroughly after eating. 
x By doing this, the utensils make dua for one's forgiveness. 
x Recite dua after eating. 
x First remove the food then get up  (for all the arabic mens who stand up and don;t remove anything...
x After meals wash both the hands. (!! )
x Thereafter gargle the mouth. 
x Whilst eating one should not remain completely silent. 
x Eat with three fingers if possible.. 
x One should not eat very hot food. 
x Do not blow on the food. 
x After eating one should lick his fingers. 

Sunnahs of drinking:
x A Muslim should drink with the right hand. 
x Shaytaan Drinks with the left hand.
x Sit and drink.  another one say stand an drink...
x Recite "Bismillah" before drinking. 
x After drinking say " Alhamdullilah". 
x Drink in 3 breaths removing the utensil from the mouth after each sip.
x Do not drink directly from the jug or bottle. 
x One should pour the contents into a glass first and then drink. 

It seems as if the Prophet did not sent as a religious messenger, but to teach us the etiquette of eating? In German there is a book from the 19th J.h.  written and pointed out the proper table manners, whether the authors have probably copied from the prophet ...?

Sunnahs of Sleeping:
x Discuss with one's family members matters pertaining to Deen before going to sleep (whether it is in the form of reading some Islamic Books or narrating some incidents of Sahabah etc.).. ( good night story...)
x To sleep in the state of Wuzu. 
x To make the bed yourself. 
x Dust the bed thrice before retiring to bed. (look for the snakes in the bed...)
x One should change into some other clothes (e.g.pyjamas) before going to sleep.
x It is Sunnah to sleep immediately after Isha Salaah.  (very good point i like)
x To apply surmah in both the eyes.
x To brush the teeth with a miswaak. (brush your theeth...)
x To sleep on the right hand side. 
x To sleep with the right palm under the right cheek. 
x To keep the knees slightly bent when sleeping.
x To refrain from sleeping on ones stomach.
x To sleep on a bed or to sleep on the floor are both sunnah.
x To face Qiblah. 
x To recite Surah Mulk, before sleeping.(to think about sura al Mulk would be better...)
x To recite Ayatul Kursi.  see up
x To recite Surah Ikhlaas, Surah Falaq and Surah Naas before sleeping 3 times and thereafter blow over the entire body thrice. (magic!!)
x Recite Tasbeeh-e-Fathima before sleeping.( i.e. 33 X Subhan Allah 33 X Alhamdulillah and 34 X Allahu Akbar).
x To recite the dua before sleeping. 
x To wake up for Tahajjud Salaah. 

Sunnahs on Awakening: (

salam brother mubashir

much of the advices are not so bad .(I used the emotions not for ridicule anything,no only to point out  my opinion, which tradition i like and where i see problems..) However this have nothing to do with DEEN but with rules of conduct and etiquette. But  there are also clear indications of superstition and magic and this make it problematic  ...
And a little bit it seems like in kidsgarden: "so, and then you get up and brush the teeth and wash your hands and you should not sleep in the dresses ..".
And the Arab society suffers  precisely at this point that everything is "spoon-fed: to them from childhood, and  so thev are  deprived from cogitation and their critical intellect. They are made ​​to young children and also be treated so  ...
salamu aleikum

[liturgy of the hours]

Salamu aleikum
more information about the Namaaz : five Times in the day and beside prayers in the night....:
liturgy of the hours
Origins

The early Christians continued the Jewish practice of reciting prayers at certain hours of the day or night. In the Psalms are found expressions like "in the morning I offer you my prayer"; "At midnight I will rise and thank you" ; "Evening, morning and at noon I will cry and lament"; "Seven times a day I praise you". The Apostles observed the Jewish custom of praying at the third, sixth and ninth hour and at midnight (Acts 10:3, 9; 16:25; etc.). The Christian prayer of that time consisted of almost the same elements as the Jewish: recital or chanting of psalms, reading of the Old Testament, to which were soon added readings of the Gospels, Acts, and epistles, and canticles such as the Gloria in Excelsis Deo. Taylor Marshall has demonstrated how these Christian cycles of daily prayer derived from Jewish customs of prayer.[3] Other elements were added later in the course of the centuries.
Canonical hours

Traditional Roman Breviary
By the end of the 5th Century the Liturgy of the Hours was composed of seven offices. Of these seven, Compline seems to have been the last to appear because the 4th-Century Apostolic Constitutions VIII iv 34 do not mention it in the exhortation "Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock-crowing".[4] An eighth office, Prime, was added by Benedict of Nursia in the 6th Century. These eight are known by the following names:

Matins (during the night, at midnight with some); also called Vigils or Nocturns or, in monastic usage, the Night Office
Lauds or Dawn Prayer (at Dawn, or 3 a.m.)
Prime or Early Morning Prayer (First Hour = approximately 6 a.m.)
Terce or Mid-Morning Prayer (Third Hour = approximately 9 a.m.)
Sext or Midday Prayer (Sixth Hour = approximately 12 noon)
None or Mid-Afternoon Prayer (Ninth Hour = approximately 3 p.m.)
Vespers or Evening Prayer ("at the lighting of the lamps", generally at 6 p.m.)
Compline or Night Prayer (before retiring, generally at 9 p.m.)
Saint Benedict of Nursia (c. 480  543) is credited with having given this organization to the Liturgy of the Hours. However, his scheme was taken from that described by John Cassian, in his two major spiritual works, the Institutes and the Conferences, in which he described the monastic practices of the Desert Fathers of Egypt.

Liturgy of the Hours of Paul VI

After the Second Vatican Council, Pope Paul VI promulgated a new Roman Breviary, commonly referred to as "Liturgy of the Hours." The structure of the offices, the distribution of psalms, and the prayers themselves were modified. Prime was suppressed entirely. In short, the burden was lessened. "Major" and "minor" hours were defined:
The Officium lectionis, or Office of Readings, (formerly Matins)  major hour
Lauds or Morning prayer  major hour
Daytime prayer, which can be one or all of:
Terce or Mid-Morning Prayer
Sext or Midday Prayer
None or Mid-Afternoon Prayer
Vespers or Evening Prayer  major hour
Compline or Night Prayer
All hours, including the minor hours, start with the versicle from Ps 69(70) v. 2 (as do all offices in the traditional Breviary except Matins and Compline): "V. Deus in adjutorium meum intende. R. Domine ad adjuvandum me festina" (God come to my assistance, Lord make haste to help me), followed by the doxology. The verse is omitted if the hour begins with the Invitatory (Lauds or Office of Reading). The Invitatory is the introduction to the first hour said on the current day, whether it be the Office of Readings or Morning Prayer. The opening is followed by a hymn. The hymn is followed by psalmody. The psalmody is followed by a scripture reading. The reading is called a chapter (capitula) if it is short, or a lesson (lectio) if it is long. The reading is followed by a versicle. The hour is closed by an oration followed by a concluding versicle. Other components are included depending on the exact type of hour being celebrated. In each office, the psalms and canticle are framed by antiphons, and each concludes with the traditional Catholic doxology.

Major hours

The major hours consist of the Office of Readings, Morning (or Lauds) and Evening Prayer (or Vespers).

The Office of Readings consists of:
opening versicle or invitatory
a hymn
one or two long psalms divided into three parts
a long passage from scripture, usually arranged so that in any one week, all the readings come from the same text
a long hagiographical passage, such as an account of a saint's martyrdom, or a theological treatise commenting on some aspect of the scriptural reading, or a passage from the documents of the Second Vatican Council
on nights preceding Sundays and feast days, the office may be expanded to a vigil by inserting three Old Testament canticles and a reading from the gospels
the hymn Te Deum (on Sundays, solemnities, and feasts, except in Lent)
the concluding prayer
a short concluding verse (especially when prayed in groups)
The character of Morning Prayer is that of praise; of Evening Prayer, that of thanksgiving. Both follow a similar format:
opening versicle or (for morning prayer) the invitatory
a hymn, composed by the Church
two psalms, or parts of psalms with a scriptural canticle. At Morning Prayer, this consists of a psalm of praise, a canticle from the Old Testament, followed by another psalm. At Evening Prayer this consists of two psalms, or one psalm divided into two parts, and a scriptural canticle taken from the New Testament.
a short passage from scripture
a responsory, typically a verse of scripture, but sometimes liturgical poetry
a canticle taken from the Gospel of Luke: the Canticle of Zechariah (Benedictus) for morning prayer, and the Canticle of Mary (Magnificat) for evening prayer
intercessions, composed by the Church
the Lord's Prayer
the concluding prayer, composed by the Church
a blessing given by the priest or deacon leading Morning or Evening Prayer, or in the absence of clergy and in individual recitation, a short concluding versicle.

Minor hours

The daytime hours follow a simpler format, like a very compact form of the Office of Readings:
opening versicle
a hymn
three short psalms, or, three pieces of longer psalms
a very short passage of scripture, followed by a responsorial verse
the concluding prayer
a short concluding verse
Night prayer has the character of preparing the soul for its passage to eternal life:
opening versicle
an examination of conscience
a hymn
a psalm, or two short psalms
a short reading from scripture
a concluding prayer
a short blessing

Judaism and the Early Church
As is noted above, the canonical hours stemmed from Jewish prayer. During the Babylonian Exile, when the Temple was no longer in use, the first synagogues were established, and the services (at fixed hours of the day) of Torah readings, psalms, and hymns began to evolve. This "sacrifice of praise" began to be substituted for the sacrifices of animals.
By the time of the Roman Empire, the Jews (and eventually early Christians) began to follow the Roman system of conducting the business day in scheduling their times for prayer. In Roman cities, the bell in the forum rang the beginning of the business day at about six o'clock in the morning (Prime, the "first hour"), noted the day's progress by striking again at about nine o'clock in the morning (Terce, the "third hour"), tolled for the lunch break at noon (Sext, the "sixth hour"), called the people back to work again at about three o'clock in the afternoon (None, the "ninth hour"), and rang the close of the business day at about six o'clock in the evening (the time for evening prayer).
The first miracle attributed to the Apostles, the healing of the crippled man on the temple steps, occurred because Peter and John went to the Temple to pray (Acts 3:1). This was at the "ninth hour" of prayer (about 3 pm), the time at which the "evening" sacrifice was celebrated in the Temple in the New Testament [Second Temple] period. One of the defining moments of the early Church, the decision to include Gentiles among the community of believers, arose from a vision Peter had while praying at noontime (Acts 10:9-49). This was at the "sixth hour," the time of the Mussaf prayers associated with additional sacrifices in the Temple on special days.
As Christianity began to separate from Judaism, the practice of praying at fixed times continued. The early church was known to pray the Psalms (Acts 4:23-30), which has remained a part of the canonical hours and all Christian prayer since. By 60 AD, the Didache, the oldest known liturgical manual for Christians, recommended disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. Pliny the Younger (63 - ca. 113), who was not a Christian himself, mentions not only fixed times of prayer by believers, but also specific servicesother than the Eucharistassigned to those times: "they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity ... after which it was their custom to separate, and then reassemble, to eat in common a harmless meal. ."[10]
By the second and third centuries, such Church Fathers as Clement of Alexandria, Origen, and Tertullian wrote of the practice of Morning and Evening Prayer, and of the prayers at terce, sext, and none. The prayers could be prayed individually or in groups. By the third century, the Desert Fathers (the earliest monks), began to live out St. Paul's command to "pray without ceasing" (I_Thessalonians 5:17) by having one group of monks pray one fixed-hour prayer while having another group pray the next prayer.

[Burning is still disrespectful?]

Dear Joseph
you say in your article:
There is no right or wrong way to bury the dead nor is this stipulated by scripture as part of 'Deen'. The main focus is that of dignity and respect as we saw in the case of Adam's (pbuh) son.


If I understand correctly, this would, however, exclude a burn? Burning is still disrespectful? Or just in my understanding?
Anyway, what about the cemeteries? Visiting a cemetery in this case is actually completely irrelevant, because the soul is leaving the body at death and goes somewhere?
The dead man hears not us even more.