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Dear All,
Assalamu 'alaikum

I  request you to watch these videos before you purchase any animal products which are produced commercially. (or products which contain animal products)
https://www.youtube.com/watch?v=u80_IrSILI4
https://www.youtube.com/watch?v=utPkDP3T7R4
https://www.youtube.com/watch?v=DrGQTyrIFLA

Salaam,

For practices like same sex marriages/ partnerships, I think the government should not support (like registration, providing legal recognition etc.) and should not punish.

[which cannot fall exclusively]

and he translated the verse 8:25,
"And guard yourselves against a chastisement which cannot fall exclusively (khassah) on those of you who are wrong-doers, and know that God is severe in punishment."

Salaam,

In my humble opinion, the problem in Joseph Islam's translation of 8:25 is with the word 'chastisement'. I think the term 'trial/test' fits better for the Arabic term 'fitna' in 8:25.

Also note that the same term used in the verse 28 of the same surah.

[The messenger believed with what was descended to him from his Lord and the believers, all/each believed with God and His angels, and His Books, and His messengers, we do not separate distinguish/differentiate between any one from His messengers, and they said ...]

Salaam,

I think this verse says what makes one a believer(M/F)

[Al Qur'an 2: 285]
The messenger believed with what was descended to him from his Lord and the believers, all/each believed with God and His angels, and His Books, and His messengers, we do not separate distinguish/differentiate between any one from His messengers, and they said ...

And if one believes in the Qur'an, then he/she should accept that the Qur'an is the complete guidance for life. (Since the Qur'an says it's the guidance for mankind and it's complete).
And according to the verses [2:221, 60:10] a believing man will marry a believing woman.

it implies that one must take AND hold their weapons/goods with them (by use of 'tadaAAoo / lay down', later in the verse), but if it is understood as traditional Muslim prayer then physically bowing, kneeling and prostrating like this would be impractical and somewhat dangerous, e.g. prostrating with swords!

I think carrying weapons in Prayer/prostration is logical and reasonable in a war environment. They may have to adjust the distance between them accordingly.

it says if impeded by rain or illness then one can lay down weapons but does not say anything about being excluded from prostrating. So the obvious question becomes what kind of rain/illness would prevent one from carrying weapons yet allow one to physically prostrate? It would seem there is no easy answer to this problem.

It seems they might used to have some techniques/means to avoid getting wet in the rain. So hands will not be free to carry weapons.
And regarding illness, I think no further explanation is needed.

[following]

Technically, it says "when THEY have SJD" and does not reference the one leading the salat as doing SJD, which fits in with what was discussed.

In the context, the Prophet is leading the Prayer and the Believers are following him. So if the Believers have did SJD means they did it only after/along with the Prophet's SJD.

And lastly, using 4:102 for "ritual prayer" is actually not as straightforward as one might think. This has also been discussed on the forum.

Salaam All,

Dear Wakas,

In my humble opinion, while praying, in addition to the cognitive submission it is sensible to give acknowledgement through physical means. So even though SJD explicitly doesn't mean physical prostration, in the context of 4:102, it is preferable since physical prostration/bowing is a better & universal concept of paying respect/submission through physical means among mankind.
(like, when a Believer writes 'God' or 'The Qur'an, he capitalizes the first letter)

[not limiting 'tarafayinnahaari' just to sunrise/sunset/a specific point in time)]

You may find this thread helpful:
http://quransmessage.com/forum/index.php?topic=1152.0

Salaam All,

Dear Wakas,

What do you think about the interpretation of the term 'tarafayinnahaari' (two terminals/ends of the daytime) [Al Qur'an 11:114], as the brighter parts of both the twilights (at which solar illumination suffices for the human eye to clearly distinguish terrestrial objects. i.e. not limiting 'tarafayinnahaari' just to sunrise/sunset/a specific point in time).

[junubi]

Salam Lobotomize94,

Dear All,
Assalaamu 'alaikum

Many exegetists translated the term 'Junub' as ceremonial impurity.

In my humble view, the term refers no any specific impurity but it represents the state of being impure (any impurity which should be washed).

From Qur'an itself we will get the meaning of the term. In 4:36, the term 'Wal jaari-l-junubi' means 'the neighbour (who is) distant/not close/farther away'

Since the verses 4:43 and 5:6 say about purification prior to Swalah, here the term may refers 'a state of being impure (being distant from pure state)/ a state of being distant from Allah' (because- "He loves/likes the pure/clean", 2:222)

So, in 4:43 Qur'an says, "Walaa junuban illaa 'aabiree sabeelin hataa taghta'siluu" (And nor distant (impure/unclean), except crossing/passing a road/way, until you wash yourselves) and in 5:6 "Wa-inkunthum junuban fatwahharoo" (and if you were impure/unclean so be purified/cleaned).

So it tells the importance of being clean, we have to wash quickly if we came in contact with any impurity. "Walaa junuban illaa 'aabiree sabeelin hataa taghta'siluu" (4:43) tells that we should not be in a state of 'being impure' except the time of crossing/passing the way to wash/clean it (to reach at water).

I am mistaken, that is not mistranslation.

For those Believers who are living in polar region/working in space stations and feel difficult/not able to perform Swalah/fast in Ramadan, I think these verses may have the answer.

[Al Qur'an 4:97] "That those the angels make them die, unjust (to) themselves, they said: "In what you were/have been?" They said: "We were weakened in the Earth/land." They said: "Was not God's Earth/land wide/spacious so you emigrate in it." So those, their shelter/refuge (is) Hell, and it was a bad/evil end/destination".
[Al Qur'an 4:98] "Except the weakened from the men, and the women, and the children, they are not able (of a) solution (means)
and nor they be guided a way/path".

[no man is without sin]

So no man is without sin (covers Prophets, Messengers and Righteous).

Sorry for this interpretation, Need a powerful analysis.

Salaam brother Wakas,

I agree with the interpretation that the timed Swalah of the believers is twice daily. I did not find a clear proof from the Qur'an for 'the midday prayer'.

Thank you.

Dear All,
Assalaamu 'alaikum

After a further analysis of the verses 11:114, 17:78, 24:58, 20:130, 50:39-40, 2:144,149-150, 76:25-26, 17:79, 62: 9-11 and 2:238, to the best of my knowledge the timed Swalah of the believers is twice daily.

Thank you.

Dear All,

In this post I want to share some of my thoughts regarding Friday/gathering's day.

From a Qur'anic point the calculation of time is, in terms of day (depending sun), month ( depending moon) and year (12 months). Nowhere had I found as Qur'an says a calculation of time in terms of week/a 7 day cycle. So the present day week system might be a human finding for ease of time calculation just like man found devices like clocks and watches for measuring time. Therefore I interpret the verses 62:9-11 speaks about the day on which people/ancient Arabs used to gather for selling their commodities like food, garments etc. and this may be once in a month or twice, thrice or days with one day interval (~15 days per month) etc. So the verses reminds the importance of keeping The Prayer (Swalah) on time even in these busy business days, may be because of the ardent human desire towards the temporal earthy earnings. From this we can understand the significance of keeping The Prayers on time in normal days.

Thank you