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Topics - Shahmatt

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Islamic Duties / On the consumption of birds
« on: June 01, 2013, 01:31:29 AM »
Dear Joseph Islam,

I refer to the following article, specifically the section on the consumption of Birds.

I understand that there are no restrictions in the Quran on the eating of birds, and in fact the Quran also mentions fowl as a food in paradise.

You have also stated that the rule on general animal consumption, i.e. carnivorous and omnivorous animals may not be consumed, may be applied to birds.

However articles on the internet discussing the diet of birds seem to suggest that fowl such as chicken are in fact omnivorous. See random google link below:

On this basis do you feel that fowl may not be eaten during our life on earth?

Or, based on the Quranic assertion that fowl is consumed in paradise, do you feel that omnivorous birds are allowable for consumption?

Your comments are greatly appreciated.

Islamic Duties / On Wudhu
« on: May 26, 2013, 10:47:55 PM »
I refer to the following verse on Wudhu:

Yusuf Ali: "O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, God doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful."

Can "offices of nature" also include an episode of flatulence? In the Muslim community I come from an episode of flatulence, however small, renders Wudhu void, and therefore Wudhu must be performed again in order to be fit for prayer. In my personal opinion flatulence may or may not result in uncleanliness, and it should be left to individual judgment if purification is necessary.

Does "contact with women" imply only sexual contact or any form of physical contact? In the Muslim community I come from even an accidental touch with a member of the opposite sex will render Wudhu void.

Your opinions are greatly appreciated.

General Discussions / Chapter 53. What does it mean?
« on: April 25, 2013, 08:41:04 PM »

Chapter 53 seems rather mystical and intruiging. Is there any article on this website about it?

54:1: "The Hour (of Judgment) is nigh, and the moon is cleft asunder."

I am trying to find verses in the Quran that are similar to the above. That is, a future event related as though it is happening now or has happened in the past.

I am sure that Joseph Islam related another example either in one of his articles or in this forum, but I can't seem to find that reference again.

Can anyone point me out any similar other reference in the Quran?

General Discussions / Question regarding the duties of witnesses
« on: March 14, 2013, 12:09:53 PM »
I refer to the following verse:

4:6 (Yusuf Ali): "Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is God in taking account."

I infer from this verse the following:
1. The age of marriage is linked to sound judgment
2. Sound judgment is judgment sufficient to manage wealth and property
3. Witnesses are necessary to verify that property has been transferred

So my question is as follows:

Would it also be within the scope of witnesses to verify also that any contract is not unreasonable and that justice is being served?

For example, in the context of the transfer of property from guardian to orphan (or even of marriage), what if witnesses observe that the recipient or person to be married is not of sound judgment?

I notice that in verse 65:2 that witnesses are to endured with justice (bolded below), and from this I infer that witnesses must witness justice as well, and take some responsibility. Why else would God have included this information? Would this be a correct interpretation?

65:2: "Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before God. Such i s the admonition given to him who believes in God and the Last Day. And for those who fear God, He (ever) prepares a way out,"

Any comments are appreciated.

Islamic Duties / On closing the prayer
« on: January 28, 2013, 12:45:28 AM »
I have come across this article on how prayer must be ended according to the Quran.

Translations of the Arabic seem alright to me. Comments are welcome!

Greetings to all..

I am personally very greatly interested in economics, government policy and laws.

I thought I might share with all of you this interesting essay on the topic. The material is unrelated to the Quran and Islam. However I find it enlightening. At the very least I think it gives perspective and understanding.

General Discussions / On the Day of Congregation and Surah Jum'mah
« on: September 20, 2012, 05:07:46 PM »
Greetings to all.

With regards to the reference to a "day of congregation" in 62:9 - Surah Jum'mah.

I wonder if anyone can explain to me why this day refers to "Friday" as is common practice today. Is there any other reference within the Quran on the "day of congregation"?

Also Surah Jum'mah does not refer to a time of prayer. Does this mean that the congregational prayer may be held as a replacement to any of the five prayers, instead of just the noonday prayer?

Apologies if this question has been asked before. Thanks very much in advance for your opinions.

Salaams to all,

I know a few short Surahs by memory. Like most Muslims I suppose, I've been brought up to recite Surahs, as part prayer, as a matter of ritual rather than with full understanding.

I know from 04:43 that repeating the Arabic words without understanding the meaning is not recommended. My understanding of Arabic is poor.

In order to solve the problem I have attempted to gain an understanding of the Arabic in Surahs I know in order that I may pray in Arabic whilst remembering the meaning simultaneously.

I prefer reciting the Quran in Arabic during prayer as it feels more pleasant. The memorized words just flow, especially when I don't concentrate too much, and it is possible for me to lose myself in the rhythm. I've always felt that the easy remembrance of the Quran in Arabic is evidence of it's divine origin. The recitation of the Quran in Arabic for me evokes feelings of harmony, solace, divinity and something extraordinary.

Unfortunately though the English meanings of many surahs can be complex, and it is difficult to recall a meaning exactly whilst praying in Arabic. I therefore end up just remembering the gist of a surah and less so the meanings of the individual Arabic words.

So my question is can the remembrance of the gist of a Surah, and the feelings evoked by reciting the Quran in Arabic, contribute to prayer? The Quran in Arabic seems to me to be so conveniently easy to repeat and rehearse without understanding, therefore I wonder if this form of prayer could have also been intended by God.

General Discussions / On Surah Al-Tahrim Verse 3
« on: August 17, 2012, 03:40:17 PM »
Dear Joseph Islam,

A colleague of mine who believes in the hadith suggested to me that the Quran was not the only means by which information was transmitted to the prophet. He cites 66:03 of evidence of other communications to the prophet which, he believes, has been captured in the books of hadith.

This verse does seem to suggest to me that extra Quranic communications with the prophet has happened. I've always somehow assumed that the Quran was the only method through which information was transmitted to the prophet - that what we read and understood is what he and his people read and understood. But this seems to me to be not the case.

What is your opinion on this?

General Discussions / On translations of the Quran
« on: August 13, 2012, 12:21:08 AM »
Dear Joseph Islam,

I have been looking at the website: which shows the various translations of the Quran.

I notice that the translations can be widely divergent. For example consider the end of the verse of:

The possibilities are:

1. " that you might remain conscious of God"
2. "...that ye may ward off (evil)"
3. "...that ye may (learn) self-restraint"
4. "... so that you may do your duty"
5. " that you might become righteous"
6. "...that you may increase awareness"

Each translation seems quite different from next.

I understand that the Quranic Arabic can be rich with meaning, but do you recommend any translators, in your opinion, that capture the meaning better than others?

Also what would be the best interpretation of the end of verse 183?

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