Questions/Comments on the Quran

Quran does not mandate honorifics for either the prophet or anyone else, neither does it mandate disrespectful titles for anyone. The Muslim culture has generated such behaviours out of its own innovation which is also against the spirit of Islam. They also attach many different honorifics to the name of God, supposedly finding blessings on account of their sanctimonious verbiage. It merely represents sentimentalism and emotional fragility regarding the faith of Muslims, and perpetuates their attitudes of ignorance about the practical values of Islamic tenets.

According to this academic investigation, the Kaaba was a tent and not a stone structure. https//youtu.be/mYYYesRL2SE

Salam to all I bumped into this https//youtu.be/Pt09zYwOmUc What are your thoughts God bless all

Salam alaykoum, For your information, this is a great news for those who read English The main work and study of Michel Cuypers is now available in English, but not for free. Here is the link https//www.amazon.com/Quranic-Apocalypse-Thirty-Three-International-Association/dp/1948488019/ref=sr_1_1?dchild=1&keywords=A+Qur%27anic+Apocalypse%3A+A+Reading+of+the+Thirty-three+Last+Surahs+of+the+Qur%27an&qid=1623495380&sr=8-1 " The present volume closes a trilogy devoted to the exegesis of the Qur'an analyzed according to the principles of Semitic rhetoric, a method of textual analysis developed in the field of biblical studies. It studies the shortest surahs of the Qur'an, which are traditionally dated to the beginnings of the preaching of Muhammad in Mecca. The reference to the initial vision of Muhammad in Surah 81, the point of departure for his career as Prophet, provides the starting point of the study of this group of surahs. The analysis shows that the redactors who assembled the textual fragments of the Qur'an into a book were guided by precise intentions. In the end, it is these intentions that the rhetorical analysis of the text enables us to discover and better understand. " God bless you all.

Peace, Source https//www.ahmedhulusi.org/fr/livre/une-nouvelle-comprehension-de-lislam/lire-le-systeme Extract ....RasuluAllah , the Prophet Muhammad tried to communicate and make people understand the following indisputable truth There is no god far removed from human beings, worlds and galaxies; there is ONLY ALLAH who by His own science created everything from the qualities of His Most Beautiful Names ( asma ul husna )! Therefore, any effort to worship such a god is in vain. Such behavior always results in ignorance of the “ Truth”. In the System of Allah man must conform to two types of execution 1 - To know Allah as being the proper reality of man ( haqîqat ). 2 - Prepare for life after death by performing specific practices ( ibadat ) in order to achieve the qualities with which it has been endowed. The system works on the basis of the principle that everyone experiences the natural effects of their own constitution and ability. Everyone faces up and takes responsibility for the results of their own actions! This is the rule in Allah's system. The Qur'an explains it in the following verses “Whoever has accomplished an atom of good will see it”. “Whoever has committed an atom of evil will see it”. In other words, those who have prepared for the conditions of the afterlife world will escape the torments of this environment. Those who have not prepared for such conditions will have to suffer the consequences. The Messenger of Allah warned people about the conditions of the afterlife world and informed them of the need to prepare for it. People need to prepare for the afterlife conditions by observing certain practices, not with a view to worshiping anyone, but by submission to the SYSTEM, to the ORDER that ALLAH has created. This is why, above all, we need to learn and understand what is the SYSTEM, the ORDER of Allah , which is called “ Din”! In order to fully understand the intention behind such recommendations and not to neglect these vitally important practices. Let us know that all the practices recommended by “ Din al-Islam” are based on technical, scientific reasoning and automatically generate results. None of these recommendations come from above. The Islamic practices ( ibadat ) are tasks recommended by the system. Therefore, from now on we must SERIOUSLY UNDERSTAND THE SYSTEM, THE ORDER CREATED BY “ALLAH”.

Peace, The articles of the author Ahmed hulusi represent his own understanding of the quran. The purpose of these sharing is an invitation to reflect and do your own research. As I have already said my non-dual vision of existence does not date from yesterday, reading the book alquran and the universal system created by Allah proves it, it is my personal understanding. I learned a lot from the work of this author. Praise to Allah Who is authorized in the name of Allah or religion? Currently, one of the biggest problems with the “ Religion of Islam” is that each one judges the actions of the other IN THE NAME OF ALLAH and draws conclusions from them. Each criticizes and claims the error of the other if his actions are different from his and ends up concluding that “ALLAH will not agree with the actions of the other”. The more ignorant a person is, the more such judgments are. First of all, we must know that No one on earth has the capacity to speak or judge IN THE NAME OF ALLAH - unless he is a prophet (!) -. A person who claims to be empowered to do so is likely to be foolish, and whoever believes him is plunged into the worst ignorance. In life, we can all speak and express our own interpretations of the “ Religion of Islam” based on the teachings of Prophet Mohammed aleyhissalâm and the Quran al Karim . However, no matter who we are, none of our personal interpretations and ideas can be done IN THE NAME OF ALLAH or RELIGION. There is only the last Prophet, Mohammed aleyhissalâm who was qualified to speak IN THE NAME OF ALLAH and RELIGION on earth. He accomplished his Noble Mission and left this world for the Other ( akhirate ) fourteen centuries ago. It was only after this illustrious personage that people expressed orally or in writing, their opinions and conclusions about RELIGION, according to the Light they received from him, and ACCORDING TO THEIR DEGREE OF UNDERSTANDING. Each of us can benefit from each other's knowledge, insight and degree of science as our CREATOR, “ALLAH” has endowed each of us with a unique talent and perfection. . However, Rasul-Allah Mohammed Mustapha aleyhissalâm is still the one person everyone must submit to! We are free to make our personal opinions known to others ... We can answer other people's questions using expressions such as “ in my opinion” , or “as far as I know” ... so the answers we will have given reflect our personal opinions established on the basis of our own convictions aBOUT the RELIGION ... and since such opinions are not made tHE NAME oF ALLAH or religion , they require therefore person to follow. It is therefore no one's responsibility to criticize others as to their observance or not of religious practices and even less to judge whether they will go to Hell or to Heaven, following their actions. There is only “ALLAH” who possesses the absolute power to judge the actions of each one ... You can choose someone whose knowledge inspires you to trust and make them your spiritual guide during your life ... But, you must also seriously consider that the instructions in this guide are SUBJECTIVE and do not reflect the perfect Truth. and absolute of ALLAH or Religion! That is why we should not in any way criticize, blame or judge people on the basis of knowledge gained through the one we have chosen to be our master, hodja , sheikh , guide or instructor. We must realize that everyone's last judgment ( hukm ) belongs to ALLAH! https//www.ahmedhulusi.org/fr/livre/une-nouvelle-comprehension-de-lislam/qui-est-autorise-au-nom-dallah-ou-de-la-religion

Peace, Source https//www.ahmedhulusi.org/en/article/concealed-duality Concealed Duality Let us remember and be mindful of the following Allah will definitely not forgive duality. Everything else is open to forgiveness by Him, if He wishes to do so… Allah disfavors those who overstep and exceed their place. Allah disfavors the ungrateful. Keeping these in mind, let’s now try to discern this topic… The Quran does not categorize ‘duality’. As far as the Quran is concerned, duality is duality, whether concealed or apparent. However, there are two forms of duality connected to the two aspects of faith, which are Faith in Allah Faith in Allah with the secret of the letter ‘B’! The two aspects of duality are Apparent duality; deifying an external object or one’s body. Hidden or concealed duality; denying the One denoted by the name ‘Allah’ by denying the secret of the letter ‘B’. As noted above, Allah does not favor the ungrateful. We usually interpret the act of ungratefulness as not knowing the value, not being thankful and displaying unappreciative behavior toward a good that is done or given by someone to us. Whereas the verdict ‘Allah does not favor the ungrateful ones’ denotes the deeper reality that Allah wants His servants to discover and appraise the names and attributes endowed within their essence. As such, the ungrateful ones are those who do not live by the names and attributes comprising the reality of their consciousness, and who instead confine their existence to the physical body and its physical stimuli and desires, living their life as if the sole purpose of their existence is to satisfy their bodily wants. External or apparent duality and internal or concealed duality; all of these terms have been used to refer to the duality formed in one’s individual consciousness. As for the second statement, ‘Allah does not favor those who overstep and exceed their place’, we usually understand this as, ‘If someone transgresses the boundaries imposed upon them it means they are exceeding their place’. Whereas, the very purpose of man’s creation is what defines his boundaries! Man (not humanoid) has been created as the vicegerent of earth. The only way he can actualize this and attain the level of ‘the most dignified of all creation’ is if he becomes worthy of the principle of ‘vicegerency’. This will only be possible if he recognizes and believes in his conscious-self beyond his body-self, know with certainty that the association with his body is temporary and will be eternally abandoned at some point, and align his life with the universal reality disclosed by the Rasul of Allah! Otherwise, as a result of deifying and serving his body, he will be of the transgressors, disfavored by Allah. He will be reduced to the state of Iblis, who was expelled from the presence of Allah. All of the doors of spirituality will be closed to him. Thus, for the sake of a few years of bodily temptations he will forever suffer the misery of falling separate from Allah. He who does not learn from yesterday’s mistakes will not be able to evaluate today and will be damned to repeat the same mistakes tomorrow! This directs us to the topic of duality (shirq)… The Quran does not differentiate between types of duality. However, in order to ease its understanding it has been categorized as two types. External or apparent duality and internal or concealed duality; all of these terms have been used to refer to the duality formed in one’s individual consciousness. The Rasul of Allah (saw) says “After me, my people will not openly engage in external duality, what I fear on behalf of them is the hidden type of duality.” That is, they will not be aware that their deeds will have implications of concealed duality. Eventually, it does not matter what type, duality is duality, and is not subject to forgiveness. When Allah’s Rasul says “I fear for my people” it is in terms of duality being an unforgivable act, regardless of its type. What does this mean in respect of sunnatullah? Since there is no God what does it mean for duality not being subject to forgiveness? Who will not forgive duality? What are the reasons and consequences of this? Shirq is the name given to the act of deifying and serving things other than the One denoted as Allah. This deity may be an external or an internal one (self). Whereas the One denoted by Allah has created the individual to serve only Him! But what does it mean to serve only Allah? When the person recognizes and activates the qualities of the Names comprising their essence within their consciousness, that is, when they adorn themselves with the morals of Allah, or, express their potential divine qualities as much as their brain allows, they are serving Allah. This is the purpose! As for the ‘means’, it includes the various practices known as ‘prayer’, diets that need to be done at certain times, and acquiring the kind of knowledge to enable conviction and certainty in this path. What prevents man from adhering to these practices is his illusion of corporeality and mistaking his bodily desires as the desires of his consciousness! This illusion is the person’s devil! A humanoid is one who is a servant to this illusion! For such a person only bodily pleasures, relationships, and a lifestyle based on corporeality is real. Hence, these people have been defined as ‘dualists’ (people of shirq). Once a person is caught up by such ideas, it is very difficult for them to escape! Thus, duality (shirq) is said to be ‘unclean’ (najis)! “Verily the dualists (who claim the existence of their ego-identities alongside the Absolute Oneness) are contaminated...” Quran (92 On the other hand, the Quran refers to the purified (tahir) as “...None but the purified (from the dirt of shirq – duality – animalistic nature) can touch it (i.e. become enlightened with the Knowledge of the Absolute Reality).” (Quran 5679) For, as long as one is in a state of duality, they will not be able to clearly discern the truth. If the individual consciousness confines itself to the physical body and lives in pursuit of bodily pleasures at the expense of causing harm to others, then the ritualistic practices they may observe in the name of prayer will only be their way of deluding themself to ease their conscience. The message is definite Allah will not accept any of the deeds of the dualist. The dualist does injustice only to their self. As for dualism being an unforgivable act… A person whose life is driven by bodily stimulations rather than the essence of their consciousness, that is, the One denoted by the name Allah, squanders all their energy and thoughts on things they will indefinitely leave behind in this world. Consequently, their spirit will only be loaded with worldly data that will be totally useless in the afterlife. As they will not encounter the people and events of this world in the next, the data pertinent to this world will be rendered invalid in the next plane of existence. Man must acquire and use the primary forces of the ‘System’ in order to survive in future dimensions! If he allows his worldly conditionings, values and emotions to restrict himself to his body and bodily amusement then he will be automatically deprived of the qualities mentioned above. Therefore, if we are ungrateful to the knowledge disclosed to us by the Rasul of Allah, transgressing our boundaries, we will partake in activities inducing corporeality, and thus, in the dimension where each will face the consequences of their own doings, we will live the results of duality as injustice to our selves! For, in the mechanics of the System known as sunnatullah there is neither place nor forgiveness for duality. Allah does not favor the transgressors! Allah does not favor the ungrateful! Those who engage in duality and are unjust to themselves for the pleasure of a few fleeting things, will suffer eternal misery and expulsion! Whether concealed or apparent, duality remains just that duality! There is no God, only Allah.

Peace, Source https//www.ahmedhulusi.org/en/book/decoding-the-quran-in-chronological-order-of-revelation/1-al-fatiha Al-Fatiha I seek refuge in the protective forces of the Names of Allah comprising my Essence from impulses generated by the accursed and rejected (rajim) Satan, which, as a result of preconditioning, causes our sense of illusion to perceive the existent as non-existent and the non-existent as existent, thereby making man believe he is an independent being and body outside the Names of Allah, directing man to the idea of an external deity-God in the heavens. By the one who is denoted by the name Allah (who created my being with His Names in accord with the meaning of the letter ‘B’), the Rahman, the Rahim. Hamd (the evaluation of the corporeal worlds created with His Names, as He wills) belongs to Allah, the Rabb (the absolute source of the infinite meanings of the Names) of the worlds (the universe created within the brain of every individual) The Rahman (the quality with which He forms the dimension of Names; the Quantum Potential), the Rahim (the quality with which He continually creates the engendered existence with the meanings of the Names) The Maleek (the Sovereign One, who manifests His Names as he wishes and governs them in the world of acts as He pleases. The One who has providence over all things) or the Maalik (the Absolute Owner) of the eternal period governed by the decrees of religion (sunnatullah). You alone we serve, and from You alone we seek the continual manifestation of your Names (By manifesting the meanings of Your Beautiful Names we, as the whole of creation, are in a state of natural servitude to You, and we seek guidance to attain and maintain this awareness at all times) Enable the realization that leads to our innermost essential reality (sirat al-mustaqeem) The path of those upon whom You have bestowed favor (those who believe in the Names of Allah as comprising their essential self and experience the awareness of their force) not of those who have evoked Your wrath (who have failed to the see the reality of their selves and the corporeal worlds and who have become conditioned with their ego-identities) nor of those who are astray (from the Reality and the understanding of the One denoted by the name Allah, the al-Wahid-ul Ahad-as-Samad, and who thus associate partners with Allah ). There is no God, only Allah

Peace, Intercession And Duality Source https//www.ahmedhulusi.org/en/book/the-call-part-1/intercession-and-duality The body has an age, but consciousness doesn’t! The age of consciousness is its age of knowledge! One’s age of knowledge depends on a healthy life and contemplation… So, I guess the smart thing to do is increase our age of knowledge as much as we can before we leave this world… As Rumi said, “The past has passed, my dear, today is a new day!” They asked me yesterday about the intercession of the Rasul of Allah (saw) and why it is said to be upon the ‘committers of great sin’. Who are the committers of great sin? I said two things need to be understood first. People think ‘intercession’ is going to take place by someone grabbing hold of your arm and dragging you somewhere! Do you really think someone is going to hold you and take you somewhere? There is intercession in this world, in the life to come, in the place of gathering and in hell… There is the intercession of Rasulullah (saw), and that of the saints and scholars. What is intercession? What is its purpose? Is it only to save people from hell? What is the greatest of sins? The verse says, “Assuredly, duality is a great wrongdoing!” That is, to reduce Allah to the concept of a god! This is duality! The Rasul (saw) says “After me, my people will not openly engage in external duality, what I fear on behalf of them is the hidden type of duality.” Then, to worship a god is the biggest of mistakes and the root cause of all other misdoings! Hidden duality or belief in a deity-god lies at the root of all sins. The verse “O believers, believe in Allah” came to the companions who believed in Muhammad (saw) and the Quran, but who had not yet forgone the concept of godhood. If the companions who saw the Rasul of Allah were like this, what about us? The way to believe in Allah and be saved from hell and hidden duality depends on our eligibility to intercession. “Who can intercede in His sight except by the permission of Allah?” If we take this as “Who can intercede except by the permission of god” our hellfire will not be extinguished very easily! We’ll continue to burn and suffer! What is the difference between the sentence, “Who can intercede except by the permission of God” and “Who can intercede except by the permission of Allah?” Let us rephrase the latter “Who can intercede in His sight except by the forces that manifest from the Names in one’s essence?” To give a parable, can a treasure hidden in your house be found in another building? How can intercession reach us when we are constantly repelling it? So long as the curtain that’s veiling our insight is pulled over us, we cannot attain intercession. How can intercession reach us while we still believe in a deity-god and His ‘Ambassador’ and the Arabic book of commands sent by a god who speaks Arabic! How can we expect intercession while wishfully thinking the saints of god are going to magically save us from hell with their magic wands? If Allah (the forces that manifest from the Names in our essence) does not accept intercession, who can intercede? How will the curtain veiling our insight be removed and allow us to reach intercession? And thus, how can we be cleansed from hidden duality and truly believe in Allah, the essential reality of our being and all things, and duly READ the Quran? Is it not stated that those who are not cleansed from duality should not touch the Quran?... My understanding is, one must first be eligible for intercession via the permission coming from one’s essence. Then one must be cleansed from his external veils, and then stop doing wrong to himself, his consciousness or his essential reality. So long as you prevent yourself from experiencing your essential reality, you are wronging yourself. Especially if you know this truth but refrain from sharing it with your close ones, you’re doing the biggest wrong to your closest and dearest! I want to, but it doesn’t seem to work! Why not? You can’t buy cake from a plumber or shoes from a computer store! Satan became ‘Iblis’ after judging Adam based on his looks! If he had been able to evaluate Adam based on his knowledge and essence, this play wasn’t going to take place! We’ve been created solely for the sake of knowledge! Allah placed knowledge behind fire so the coward who fears the process of cleansing through burning does not come near it and thus only those who deserve it can attain it… Those who surpass the fear of burning away their ego identities and dive into this fire will go through hell on the right side of the Antichrist and enter the heaven of knowledge and gnosis. But those who can’t overcome their fear cannot pass through this fire and thus can’t reach knowledge and gnosis. Fear must be relinquished! So, have we rid ourselves from hidden duality? Let our conscience give the answer! Have we understood that the One whose name is Allah is not a god; have we at least believed it? Are we able to see and hear Him at all times and everywhere? Are we conscious of the fact we are constantly engaged in a dialogue with Him? To attain intercession, we must first not reject what is being offered to us! Intercession is to be freed from hell, and hell can take place not only in the hereafter but also in this world! Intercession is to unite with Allah, which can only happen via finding a sage, one through whom the knowledge of Allah has become manifest, and by duly following his path! Intercession is to remove the ignorance, which leads one to persistently make mistakes, and to give knowledge! Such is intercession of the Nabi, the Rasul and the saints. With this knowledge, a person can cleanse himself and be saved from suffering. And by living its requisites (both internally and externally), he can unite with Allah at the level of consciousness! So, first the Allah in your essence, rather than the god beyond you, has to give permission, in order for you to become eligible and open for intercession! Then, you can evaluate that knowledge, which itself is an intercession, and cleanse yourself by complying with it. Then the hidden duality will end and you will unite with Allah, This is pretty much how I answered this question yesterday. Thinking about this topic in depth, debating and understanding means the door to intercession has opened, I hope! Forgive me if I’ve made any mistakes. I leave you alone with your conscience. “Sufficient for you is your individual consciousness at this stage to discern the consequences of your actions.” There is no God only Allah

Peace, For the pleasure of sharing with you inspiring readings by author Ahmed Hulusi. NB the author talks about hell. I understand it as emotional hell. Source https//www.ahmedhulusi.org/fr/article/connaitre-la-foi-ce-nest-pas-avoir-la-foi To know “the faith” is not to have faith Rather, the question of religion occupies a large place in our life ... Most people defend their religion and do not allow anyone to criticize it, even if they are not necessarily religious ... This is all well and good, but can you be a Muslim by simply saying “ I am a Muslim” ? Can one be mu'min (believer) by simply saying “ I am a believer” ? Let us dwell on the following point What does the phrase “ I am a mu'min” mean ? Why do we use this expression? What do we need when expressing it and what do we mean by this expression? Above all, it would be good to know that “ faith” ( iman ) is a natural constitutional characteristic - innate ( fitri ). It can never be acquired after birth! It may reveal itself some time later, but it can never be obtained afterwards! What does “the revelation of iman (faith)” mean in oneself? “ Imân ” (Faith) designates the ability of a person to see through penetration ( basirat ), beyond the individualized consciousness (personality in the common sense of the term) that one supposes to be His, there is one and ONLY Authority who is the author of everything according to His will. “ Iman ” (Faith) allows access to the dimension known as “Paradise” by freeing oneself from the dimension of Hell. “Islam” however, allows the fire of the dimension known as Hell to be escaped as quickly as possible and provides a higher standard of living in the dimension of Heaven once it is accessed! “Faith ( îmân ) in what the anbiyâ 'of Allah have announced” is considered, within the framework of the iman mentioned here, as the information of the One Being to His own system through the Message transmitted by the Nubuwwa ... It should be known that the suffering of fire is due to infidelity! Even ignoring a Prophet, a native of a tribe located right in the center of Africa, can attain the dimension of Heaven once this “ îmân ” (belief) that we have mentioned before reveals itself. . On the other hand, so many people who do not yet lift their heads from prostration ( sadjda ) in an Islamic environment, throughout their life, could claim to have faith and to have lived only with an “ imitative faith. ” ( Îmân taqlid ) because of the constitutional - innate îmân that they lack, and can pass to the hereafter as unfaithful, without faith . Let us see in detail the first category of îmân ... The devotee will not suffer from fire while crossing Hell! It should be known that the suffering of fire is due to infidelity ! Fire is a “ state” that you want to break free from and that makes you feel embarrassed, distressed, stressed and full of hatred for your life! It is the light ( nûr ) of the îmân due to the penetration ( basirat ) which makes it possible to perceive and realize that everything owes its existence to the will, predestination ( taqdîr ) and the creation of the One and that it is impossible for what has already happened to happen otherwise. With such an iman , a person will eventually become an inhabitant of Paradise, although he may not have seen or heard of the Nabî of Allah. It does not matter that the words “ I am mu'min - a believer” are pronounced by the lips, for they can have real meaning in life only through a spiritual state ( hâl ). There is nothing to be gained by saying “ I am a Muslim” with the lips as long as the actions ( fi'l ) are there to testify. As we have already said in our various publications, the word “ ALLAH” is just a name and it is necessary to underline the meaning that this name denotes. It is important to define “ what to believe and how to believe” . Therefore we must focus on understanding the word “ iman ” . “ Iman ” can first of all be understood in a context involving all of humanity. “ Imân ” can secondly be understood in a context which only takes into consideration believers in the Nabî of Allah. In the context of considering the whole of humanity, involving a general understanding of the system, " the iman " may be in a person as a constitutional feature ( fitri ) and can serve him to move forward and ultimately, to heaven after long periods of purification, even if he did not recognize the Nabî ! As for “ the imân ” in the context taking into consideration the people who recognized the Nabî ... Belief in the latter is in a way part of “imitative faith” ( îmân taqlîd )! Because, believing in what a Nabî announced is still a pretended faith ( îmân taqlîd ) as long as it is not a belief in what the name “ALLAH” denotes by reference to the understanding of the mystery “ B ”. It is possible that “the so-called faith” is transformed into iqân , (certainty), through tahqîq , (realization) by the sole understanding of the mystery “ B ”. The point that we want to emphasize here is that having information about the îmân is not sufficient as is installing information files about the îmân in a computer to fill the free space. will not bring you to the dimension of Heaven. You can load your PC with an unimaginable amount of detailed information about “ the îmân ” and this PC can have a configuration that allows it to be audio-visual edited at any time ... But that doesn't mean it is. a believing person! Returning now to the question of why we needed " the iman " and try to answer it briefly ... As we mentioned above, " the iman " is the recognition that we live in circumstances created by the One Fatir (Creator) according to His will ... Since this is so ... Nothing can be seen or described as “wrong”, “wrong” or “inadequate that shouldn't have happened” in life! Because there is one Unique One who creates everything according to His will and Who contemplates all that He has created as He wants! .. Such an understanding results in a state of satisfaction ( radhi ) of the person with everything, so that the “ pain of fire” in the dimension of “ Hell” ceases to exist for him. Then the fire of Hell begins to address him in these terms “O believer! cross my fire as quickly as the light of your îmân extinguishes my flames ”! As we know, it is only the light of Iman that extinguishes the fire of Hell! Now we need to be specific about the following It is not information about the îmân which extinguishes the “fire” but the application (the practice) of the îmân , that is to say really living this îmân . What is meant by the practice of îmân is the meditation of the person guided by “the fact of îmân ” on life, thus enabling him to realize his worth as well as the circumstances, through the illumination of the light of his “ îmân ” ... A person can either enjoy life and events by being guided by the light of his Iman which brings him to a spiritual state known as “ radhiyya ”, and therefore practices a life of believer, and nothing else. or she continues to suffer the pain of the burns resulting from the ineffectiveness of her “ îmân ” until * she is used to it + and finally becomes non-flammable ... To sum it all up, information about iman cannot be considered as iman itself! Because, in the life “ the îmân ” a) Allows the person to experience paradisiacal dimensions by freeing himself from the fire. b) Becomes a means of accessing a higher dimension of Paradise beyond anything imaginable, by the realization of what the name of Allah denotes at every point of existence! On the other hand, the knowledge of Imân is like a load of books on the back of a donkey. A person can carry the knowledge of Imân in his brain (mind) and lips throughout his life, but this does not prevent him from freeing himself from the pain of fire ... She burns while uttering such accusations. that “why is it so?”, “if only it hadn't happened!” while other sentimental flames produced by these accusations devour her! The goal of making “ the iman ” known to a person does not consist in making him wear it but rather in making him really live it. If you live to carry "the knowledge of iman" , the pain of your fire will last as long as you live; your dimension will be altered as you continue to burn and your life will end eternally in the fire ... It will last that way until the iman is revealed in you! If you have “ iman ” its proof is the fact that the fire has ceased for you and you “never again make accusations”; nothing seems more inadequate to you in anything in life ... You can thus experience the fruit of such awareness and continue your journey in the dimension of Paradise ... Better yet, if the mystery “ B ” is revealed in you and if you reach a spiritual state whereby you will experience the consequences of such a revelation, your lips will only be able to pronounce “ There is no one but Him who contemplates”! ..

Unique Composition, organisation, mathematical structure and "sonic harmony" of —the Discourse—verbal Message of Allah the Exalted. It renders it not only inimitable but also impossible to alter-edit in space-time. Contents Introduction Divine Discourse is impossible to alter-edit in space-time The Binary composition and segmenting technique of Divine Discourse, the in-built guard. Orthographic Statistics, mathematic and speech statistics; تَرْتِيلٙا Introduction The hostile attitude and deceitful tactics of the contemporary aristocracy had raised serious concerns and apprehensions for the elevated Messenger about the safety and protection of the Intellectual Property of the Book of Allah the Exalted during and after his life time. They had blatantly asked http//haqeeqat.pk/TranslationOfQuranGuardedProperty.htm

Peace all, Why did Prophet Zachariah ask a sign when he received glad tiding of a son? Did he not believe that the news from God? What was the reason? Thanks, NK

Quantum Entanglement is the Foundation of Universe - Qur'an https//www.haqeeqat.pk/Universe-QuantumEntanglement.htm

For those interested in both the bible and Qoran, these are interesting analysis of some scholars on both https//www.youtube.com/watch?v=vIfz9zrAf4E. You can search for other similar analysis by "blogging theology " available on you tube. GOD bless. Peace.

Peace, nice article on the spelling of Abraham in the oldest manuscripts. ابرهم Ibraham and/or ابرهىم Ibrahim The word occurs 69 times in the Quran. Hišām's ʾIbrāhām Evidence for a Canonical Quranic Reading Based on the Rasm Published online by Cambridge University Press 07 January 2020 MARIJN VAN PUTTEN https//www.cambridge.org/core/journals/journal-of-the-royal-asiatic-society/article/hisams-ibraham-evidence-for-a-canonical-quranic-reading-based-on-the-rasm/E1E00FF676696F869570F4A70C3115E4 Perhaps slight language nuance depending on context may have been lost over time; see example below in one of the oldest dated manuscripts. Gotthelf-Bergsträßer-Archiv Kairo, Nationalbibliothek qāf 47 606-652, CE (95,4%) 365 فى in ابرهىم Ibrahim (with ya) -- 6th line bottom; 3rd from last word 367 كان was ابرهىم Ibrahim (with ya) -- 3rd line from bottom; 2nd to last word 368 الناس the people بابرهىم with Ibrahim (with ya) -- 1st line bottom; 4th word https//corpuscoranicum.de/handschriften/index/sure/3/vers/65/handschrift/73 454 ال family ابرهىم Ibrahim (with ya) -- 1st line from bottom; last word https//corpuscoranicum.de/handschriften/index/sure/4/vers/54?handschrift=73 4125 ومن and who احسن very best دىنا creed of ممن than who اسلم submits وجهه direction/face/countenance his لله to god وهو and he محسن good doer واتبع and follows مله creed ابرهم Ibraham (no ya qāf 47) حنىفا upright of واتخذ and has taken الله the god ابرهم Ibraham (no ya qāf 47) خلىلا friend of 10th line from top; 2nd and 6th words https//corpuscoranicum.de/handschriften/index/sure/4/vers/125/handschrift/73 674 قال said ابرهىم Ibrahim (with ya) -- 10th line from top; 6th word 675 نرى we show ابرهىم Ibrahim (with ya) -- 6th line from bottom; 1st word https//corpuscoranicum.de/handschriften/index/sure/6/vers/74?handschrift=73 9114 ابرهم Ibraham (no ya) لابىه for father his -- 2nd line from bottom; 2nd word 9114 ان indeed ابرهم Ibraham (no ya) -- 1st line from bottom; 5th word https//corpuscoranicum.de/handschriften/index/sure/9/vers/114?handschrift=73

Salam everyone I was pondering on the eternal/temporal Hell debate and reading some relevant verses. Something suddenly occurred to me. (Note I believe Hell to be allegorical. The allegorical nature of Hell is a prerequisite for this interpretation). Read the following Then you, you misguided, who deny. Will be eating from the Tree of Bitterness/Zaqum. Will be filling your bellies with it. Will be drinking on top of it boiling water. Drinking like thirsty camels drink. That is their hospitality on the Day of Judgement. And this And shield them from the evils/evil deeds. Whomever You shield from the evils/evil deeds, on that Day, You have had mercy on him. That is the supreme success.” Those who rejected are addressed, “The loathing of God is greater than your loathing of yourselves—when you are invited to the faith, you reject (God).” Verse 4010 is often translated in the past tense, but it is actually in the present. This, to me, could imply that actually, the reason people remain in Hell is not because God is forcing them to stay and suffer just for the sake of their suffering, but because they, themselves choose to stay in Hell. We read that the people of Hell fill their bellies with the Tree of Zaqum/Bitterness. Elsewhere, it is said that the Tree of Zaqum has fruits like heads of the devil. We also read that the people of Hell drink like camels. They are greedily consuming the evil fruit of their evil deeds, so to speak. Even though it hurts them and causes them great torment, they do not stop. In verse 409-10, remark the present tense (often mistranslated). The setting is the Day of Judgement. The rejecters are addressed, and it is said, "When you are INVITED (present tense) to the faith, you REJECT (present tense)." Their rejection is continual. Even on the Day of Judgement. By extension, probably even in Hell. These people REFUSE to turn to God. We also read in many places that the people of Hell either 1) ask to be let out by God or 2) wish to leave Hell, but that they are not let out, and they will not leave. Usually, this is interpreted as meaning that God has simply decided that these people MUST and WILL remain in Hell forever, no matter how much they plead and regret their actions. However, what if we look at this from another angle? These people ask to be LET OUT (action performed by God). But how can God let these people out of Hell, when they continually indulge, so to speak, in Hell? These people CHOOSE Hell. These people also wish to LEAVE Hell (action performed by themselves). For example They will want to leave the Fire, but they will not leave it. For them is a lasting castigation. Usually, this is taken to mean that the reason they will not leave is because God is keeping them there, simply to torment them for eternity. However, this is not the only way to read such verses. The above verse, for example, could also be read They will want to leave the Fire, but they do not leave it. For them is a lasting castigation. What is the difference? The first version of the verse is a decree (or so it is usually read). They WILL NOT leave, because God has decided such. The second version is a statement and a prediction (because God knows what these people will do in Hell) - but it is not a decree. They DO not leave. They are the ones who do not carry out the action of leaving Hell. Under the right circumstances, maybe they could, but they DO not. They want to leave, but they still stay. They are like drug addicts - they know that what they are doing is harmful, and they know it is causing them great suffering, but they do not stop doing it. Thus, they keep themselves in Hell - potentially for all eternity if they do not change themselves. The thing is, people don't just go to Hell for whatever reason. People that end up in Hell are mostly seriously bad people. They've had a lifetime to regret their actions, show remorse and repent, but they never did. And mostly, seriously bad people who show no remorse don't just turn around from one day to the other. They WILL stick to their evil habits. It WILL take long for them to turn themselves around. What are your thoughts? Peace

Salam Some native Arab speakers who can give me explanation of the words used in the verse 5714?

Dear All, I created this post here because it seems urgent and important to understand that Al-rahman IS NOT "Almighty" as suggested by the translation of "The Monotheist Group (The Quran A Monotheist Translation)". I'm going to be "brief" as Ervin suggests here https//free-minds.org/forum/index.php?topic=9610978.10. Point 1 "l-raḥmāni l-raḥīmi" is a couple that forms two sides of the same coin the coin (etymology) = RAHM means matrix (symbolize by the protective female belly giving life). It represents a matrix, quintessential LOVE (origin of everything). WE are an actualization of divine love. What a beautiful image..We must not break this image. first side of the same coin (morphology) = "l-raḥmāni" the culmination of this STATE of matrix and quintessential love. second side of the same coin (morphology) = l-raḥīmi the culmination of ACTION (inexhaustible provider of matrix love). Point 2 I refer you to my post on the structural composition of Sura "Al-Fatiha" where the love-power balance is found. https//free-minds.org/forum/index.php?topic=9610973.0 Point 3 the Arabic word "ʿadhābun" as often translate as "a punishment, torment .." originally comes from the notion of "deprivation of gentleness / smoothness / tenderness". or in other words "to be PRIVATE of RAHM". This deprivation comes from our choice, from our actions. We can ONLY bow down to this transcendent being who gives himself to be known AS "Al-rahman", and fear being deprived by our acts of this unconditional and absolute love. NB short digression historically, and the Quran bears witness to this, some Arabs (especially Arabs from the south of the peninsula) use Al-Rahman as proper name instead of Allah. Peace.

Salam, I share with you the general layout of Sura 12 (Source "The composition of the Quran", by Michel Cuypers, page 92.) Beautiful proof of the exact division of the text units which respond in symmetry. Overview A- PROLOGUE ..B- VISION OF JOSEPH ... C- JOSEPH IN TROUBLE WITH HIS BROTHERS THE TRICK OF THE BROTHERS AGAINST JOSEPH .... D- PROMOTION RELATIVE DE JOSEPH ..... E- ATTEMPT OF JOSEPH SEDUCTION BY A WOMAN ...... F- JOSEPH IN PRISON, INTERPRETER OF VISIONS OF THE TWO PRISONERS, PROPHET OF MONOTHEISM ...... F'- JOSEPH IN PRISON, INTERPRETER OF THE VISION OF THE KING ..... E'- RESOLUTION OF WOMEN'S SEDUCTION JOSEPH REHABILITATED .... D'- DEFINITIVE PROMOTION OF JOSEPH ... C'- JOSEPH IN TROUBLE WITH HIS BROTHERS JOSEPH'S TRICK TOWARDS HIS BROTHERS ..B'- ACCOMPLISHMENT OF JOSEPH'S VISION A'- EPILOG(UE) The rigor of this mirror construction, a new case of binarity, is entirely consistent with Semitic rhetoric/Rhetoric Analysis principles. THE CENTER (V.37-40), KEY TO THE INTERPRETATION OF THE SURAH It is remarkable that in the quasi-center of the sura, in the middle of the inquiry/response dialogue between the two prisoners and Joseph (episode F), there is a little speech by Joseph that is not found in the Bible. Joseph preached mono-theism there to the two pagan prisoners. More than any other episode of the Surah, this speech reveals the figure of Muhammad. Joseph clearly appears as a prophet of monotheism, which is not at first sight in the Bible. God deliberately placed this speech at the heart of the Surah, at the time when Joseph is in dire need, deep in his prison. The text of section F (35-42) constitutes a passage made up of three parts concentric arranged in an AxA' schema A = the request for interpretation of the dream (35-37) x = the monotheistic discourse (37-40) A’= the interpretation of the dream (41-42). The central part (x) is in turn concentric, with, in its center, and therefore in the center of the whole sura, a question which is at the heart of Muhammad's monotheistic preaching "are various master better, or God, the One, the Supreme Dominant? ”. Placed in the quasi-center of the sura, this speech also constitutes the key to interpretation Joseph, prophet of monotheism, is a figure of Muhammad. Additionnal comment The Monotheist Group (The Quran A Monotheist Translation) 11120 And We tell to you from the news of the messengers with which We strengthen your heart . In this has come to you the truth and a lesson and a reminder for the believers . Surah 11 (closely linked with surah 12), which precedes 12, tells precisely a series of stories of prophets/messengers, some Biblical, others purely Arab, including Houd, who gave his title to Surah. It is well known that all these stories, beyond specific features specific to each messenger, are built on the same schema (1) A prophet is sent to an unbelieving population (polytheist) to preach the true faith, monotheist, and to warn them of the Day of judgment /retribution; (2) People do not obey him, except a few; (3) The rebels are punished by God while the messenger is saved, along with those who followed him. We recognize here the path of Muhammad's career. All Quranic messengers are actually, in some ways, figures of Muhammad. Peace be upon you.

Dear all, Having examined the structure of the famous verse 2255, here is the structural layout of the Fātiḥa " – 1 In the name of God, The Full-Benevolent, The inexhaustible benevolent. = 2 Praise be to God, the master of the worlds/cognitive-men – 3 The Full-Benevolent, The inexhaustible benevolent. = 4 Sovereign of the Day of the obligatory-due-date 5 + You exclusively we are devoted And You exclusively we ask for help.(-īn) – 6 Guide us in the right path which is ascending, – 7a the path of those you have gratified with agreeableness (ʿalay-him), = b no (ġayr) who are reprobate (ʿalay-him), = c nor (wa lā) of those who are getting lost. " Open question Is basmala part of the Fātiḥa ? In the Fātiḥa, the two extreme pieces (1-4 and 6-7c) each have two segments (1-2 and 3-4, 6-7a and 7b-c), the central piece (5a-b) includes only one. The symmetry of the text being thus better respected, it seems preferable to consider, with the majority of readings and commentators, the basmala as being part of the Fātiḥa, as the first member of the first bimember segment. Without commenting on the primitive belonging of the basmala to the text of the Fātiḥa, because, by method, this is not the first question that arises rhetorical analysis, I recall that the basic principle of all Semitic rhetoric is that of symmetry. However, this is undoubtedly better respected here if we consider the basmala as part of the canonical text of the Fātiḥa. Verse 7 a later addition ? Some renowned orientalist affirms the following thing "Any reader of the Fātiḥa will indeed have noticed that verse 7 is clearly longer than the others, and any listener will have also noted that he introduces, in the second part, a deep break in rhythm compared to the rest of the sura. ” Let’s see if this compelling statement is as convincing as it is intended. Regarding the length of verse 7, Nöldeke points out that the Fātiḥa has in the past been divided into six, eight or nine verses, with or without the basmala. Anyway, verses 6-7, in the current version, are a long complex sentence, composed of a principal with a verb in the imperative (2nd sing.), Followed by three phrases in apposition in ṣirāṭ (7a, b and c). It contrasts with the brevity of the two coordinated sentences of verse 5, the incomplete (2nd sing. Person), which in turn are distinguished from verses 1-4 in nominal form. This syntactic difference between the three grammatical units of the Sura (1-4, 5 and 6-7) is a clear indication of the rhetorical composition of the Sura in three pieces, as can be seen in the table above. But to understand the rhetoric of the last piece, it is necessary to return to the detailed analysis of the parallelism of the members, throughout the sura. " 1 In the name of God, the Full-Benevolent, the inexhaustible benevolent 2 Praise be to God, the master of the worlds / men-cognitive, 3 Te Full-Benevolent, the inexhaustible benevolent 4 Sovereign of the Day of the obligatory-due-date 5a You exclusively we are devoted b and You exclusively we ask for help. 6 Guide us in the right path which is ascending, 7a the path of those you have gratified with agreeableness, b no (ġayr) who are reprobate, c nor (wa lā) of those who are getting lost. " In bold, we will notice the repetition of "God" in the two members of the first segment (1 and 2), and, in initial terms, "You" (5a and b) and the two negations ġayr and wa lā (7b and c ). The two members 6 and 7a are connected by the word-hook (or "median&quot "the path". If we remove the basmala, the binary regularity of the members is obviously disrupted. At a second level, that of "pieces", the first piece has two parallel and synonymic segments, ver. 1 corresponding to ver. 3 (partially identical, with rhyme in -īm), ver. 2 to v. 4 (names of divine lordship, with rhyme in -īn) 1 In the name of God, The Full-Benevolent, The inexhaustible benevolent -īm =2 Praise be to God, The sovereign of the worlds/cognitive-men, -īn 3 The Full-Benevolent, The inexhaustible benevolent -īm =4 Sovereign of the Day of the Obligatory-due-date -īn In an article that was too little observed by Stefan Sperl (Sperl, 1994, p. 215), a specialist in Arabic poetry, he made some fine observations " There is… a semantic parallelism between bi-smi llāh and al-ḥamdu li-llāh in that the names of God are in themselves expression of praise for God. Indeed, all the laudatory sentences of the invocation form part of the asmāʾ al-ḥusnā, the divine names. They are arranged in parallel fashion so as to contrast the might and mercy of the Lord with each one dually defined Mercy Might al-raḥmān al-raḥīm 2. Rabbi ’l-ʿālamīn al-raḥmān al-raḥīm 4. māliki yawm al-dīn " The third piece contains two antithetical segments the first defines the straight path, the second the path of the lost people. The whole piece is framed by the extreme antithetical terms "Guide us" // "Lost". 6 GUIDE us in the right path which is ascending, 7a the path of those you have gratified with agreeableness, =b no (ġayr) who are reprobate, =c nor (wa lā) of those who are getting LOST. " This structure of the piece in two antithetical segments covers a specular structure AB/B’A’, at the level of the members -6 GUIDE us in the right path which is ascending, -7a the path of those you have gratified with agreeableness, (ʿalay-him), = b no (ġayr) who are reprobate, (ʿalay-him), = c nor (wa lā) of those who are getting LOST. " The extreme members (6, 7c) have antithetical terms "Guide" / "Lost", as well as the close members (7a, b) "gratified with agreeableness" / "who are reprobate". They end with the same prepositional expansion ʿalay-him. Also be noted that these two structures are not situated at the same textual level the first compares segments, the second, members. So here we don't have two "choice" structures on the same level either. Thus, the two pieces which frame ver. 5 each have a solid internal consistency. As for their external coherence, the two are pieces of two bi-member segments, pieces which, semantically, are complementary, the first being a prayer of praise (or doxology), the last a prayer of request. The v. 5 makes the link between the two 5a referring to the above and 5b announcing the following (see above, the table of the whole text). Finally, at the level of the entire sura, it is framed by the opposition "God" "lost", supreme good evil. Let us also quote Sperl "The assonance between allāh and wa-lā, echoed by the doubled lām of ḍāllīn… stresses the contrast between salvation and damnation, absolute positive and absolute negative which marks the outer limits of the prayer. " The third piece contains two antithetical segments the first defines the straight path, the second the path of the lost people. The whole piece is framed by the extreme antithetical terms "Guide us" // "Lost". Sperl shows, in his study, that the prayer genre, in the East, is generally composed of three times which he calls "invocation - worship - petition" (corresponding to the three pieces of Fātiḥa) and that demand (petition) involves both a request for benefit and a request for protection against evil. He gives in support the example of the Pater and a Babylonian prayer, particularly evocative for its similarities with the finale of the Fātiḥa (without there being of course the least direct influence of the first on the second) “May my god and my goddess, who for many days have been angry with me, in truth and justice be favorable to me; may my road be propitious; may my path be straight. " In summary, the detailed rhetorical analysis of the Fātiḥa uses several rhetorical arguments to consider the basmala and verses 7b and c as belonging to the text of the Surah. At the segment level, they ensure the regularity of the pairs of members (or bimembers). At the piece level, we get a piece of two synonymic segments for v. 1-4, and a piece of two antithetical segments for v. 6-7c. At the level of the whole sura, we obtain two complementary complementary pieces (adoration/request), framing a center. I point out that the proposed structure of Fātiḥa is therefore based on a bundle of composition indices and not on a single one. It is often objected to me that a text for which I propose a structure, could just as easily be presented according to another structure. Symmetries, in the Quranic text being very numerous, this is actually possible. However, this does not mean that all structures are equivalent. To find the right structure, you need to accumulate as many composition indices as possible, and never settle for just one. Roland Meynet (the father of popularization of the rhetorical analysis on the bible) often insists on this point, and with good reason. We also understand that this progressive work starting from the text protects the analyst, as much as possible, from the danger of projecting onto the text a structure of his invention (another objection that is often made to me). I hope that this long stop on the rhetorical analysis of the Fātiḥa may have dissipated some misunderstanding on this methodology applied to the Great Quran (characterized by the "balance, harmony and interdependence of the textual units between them, forming a all coherent - just like our universe", and a way to have a better understanding of the text from the text itself). Peace be upon you and may Allah guide us to have a better DETAILED understanding of his Last Holy Scripture.