Critique of the above BlogBy: WakasShared on: http://www.scribd.com/doc/100544129/Critique-of-Quranology-Blog-QuranistsCritique of Quranology blog - Quranists
Re:
Post on 2:196 - quranology.wordpress.com/2012/04/20/ch-2-vs-196-the-completion-of-the-challenge/Here is a list of errors/problems in your understanding. Since there were many I will list them for easier reference:
Abbreviations:
NQCR = no Quran cross-reference
NQE = no Quranic evidence
NCADR = no classical Arabic dictionary reference1) You said – “We are to complete the challenge and fertilisation for Allah, which is to establish and grow His system in the world. Whoever is prevented should...”
Prevented from establishing and growing His system in the world? If so that would mean pretty much everyone in the world would be classed as “prevented”, because at best it would be a tiny tiny minority who could even claim to have ESTABLISHED and GROWN His system in the world.
Further, what establishing and growing means is anyone’s guess. It seems it would be subjective, and difficult to determine when this had been fulfilled, if ever.
2) You translate “al hadiy” as “progressions” with NQCR, NQE, NCADR.
Having an alternative translation for a word is fine but at least one would expect an explanation or some presentation of evidence for an unheard of word choice. Secondly, the word is actually “al hadiy” (definite noun, singular) so it should have been translated as “the progression”. The use of “al” commonly signifies that this noun and what it refers to is well known to the addressed audience. Of course, if you were to translate it in this way, it would be more awkward for you to explain.
3) Translates “raas” as “thought” with NQCR, NQE, NCADR.
Again, choosing an unusual word choice is fine if it can be backed up with some sort of reasoning/evidence, but you present none. Furthermore, it is plural, not singular.
4) Translates “mahilla” as “place of effectiveness” with NQCR, NQE, NCADR.
5) Do you expect a person with psychological issues to determine they are so and therefore fast, give charity etc? I’m very interested to know how this would be, do tell.
6) “Once they are secure” – secure from what?
7) Incorrectly imply the verse says “continue with the umra” when the Arabic actually uses a perfect verb, meaning an action done/completed, meaning “whoever benefitted/enjoyed with the umra”, thus there can be no “(that is to keep growing Gods system till it challenges oppression)” as you allege.
8] Halfway through the verse you switch “al hajj” to be in reference to challenging oppression, which is not mentioned in the context.
9) For sake of argument, if we assume it is indeed about “...continue with fertilisation towards the challenge (that is to keep growing Gods system till it challenges oppression) by keep contributing hadya/progressions. “ – but the Arabic actually says “...then what is EASY of the progression” – I never knew challenging oppression would be easy. Can we assume your view is Quran is saying only do the easy stuff when it comes to combating oppression? If it’s difficult just leave it?
10) You say “If he is unable to make progress during the period of challenge” but the Arabic simply says “so whoever couldn’t find”. Let us know what you translate “yajid (find)” as.
11) Since you view “the challenge” as establishing God’s system in the world then the vast majority would not be able to establish it, thus the period you allude to would be their lifetime, yet you now imply “the challenge” is a finite period or periods. Please explain.
12) I’d be very interested in hearing your logic behind having 3 periods of fasting during the challenge and a number of periods during the times for people. And why this is a “formula for perfect social living”? And if you have time, explain your obscure reference to 2:189 and timings and how they’d be determined practically.
13) You seemingly miss out the Arabic when it says “when you returned” -please explain.
14) You claim “3asharah kaamilah” means “perfect social living” with NQCR, NQE, NCADR.
The same word “3asharah” appears in 5:89 and using your translation would render it nonsensical.
Further, the grammar of these two words in their construction would need explained in any alternative understanding. As it stand you have not.
15) The Arabic is “al masjid al haram” which implies you are translating “masjid” as “system”. Is this how you translate “masjid” elsewhere? And therefore what about “sujud”?
16) Strictly speaking, the preposition “fee (in)” is not there in the Arabic prior to “al masjid al haram”.
17) You translate “haram” as “sanctified”, but this makes little sense elsewhere, e.g. 2:194, 5:97, 9:5, 9:36 amongst others. If we combine this with your translation of “shahr” as “situation/condition” or “obvious state”, then what are the 12 obvious states with God, and 4 of them are sanctified (see 9:36)? If they are indeed obvious, it should be easy for you to tell us what they are, and/or the logic behind them, as per Quran
To date: 19th July 2012 – all of the above remain unanswered and blocked from being posted on the site.
Background reading:
www.islam-and-muslims.com/articles/Quran-2196-critical-thinking.html