Questions/Comments on the Quran

Be honest, I get laughing after reading your post.Cabinet split?? they were allowed to go?? From where that kind stories came from? Its in the quran, no joke. Moses was told to get the people on his side , by getting the peoples attention of the oppression they sufferred under tyrenical rule, some of the cabinet of pharoe took his side , pharoe told them off , saying you dare take his side without my permission but in the end the sea was split into two / the government(or the community) was split into two and Moses was allowed to go with his people/ allowed to go home dry. peace

Ok so you all probably already know this story. My questions regarding this story are as follows Why would Allah order any of his servants, including the angels, to prostrate towards anything but Allah? Is Iblis then avoiding shirk by not prostrating towards Adam? It says it is because he was arrogant not because he was trying to avoid shirk. So does it have something to do with customs of the region at that time? Remember in the bible people prostrated themselves before other people all the time, kings, priests, prophets, holy men... is this shirk? Would you prostrate yourself to another human being? I am very interested to see what everyone thinks about this story and these questions. Thank you in advance for you time and patience in go over this material. Peace! Peace, Please take a look at this thread, it may answer your questions inshaAllah. May Allah increase our knowledge and guide us on His path pr mmKhan

I have two previous attempts to answer your post. You seem willing to engage with others and their ideas but it seems you totally missed mine. Perhaps you can find them and respond? Peace brother, I have very little knowledge of the previous scriptures and therefore had nothing constructive to provide you in reply. With that being said, I do not believe the Quran requires cross-referencing with previous scriptures in that it confirms what was revealed before in a pure form (if you believe in it). Thus, I find the Quran complete in its intention to guide me. I do hope to read through previous scriptures some day, insh'Allah. Peace be with you.

Peace, Logically how can you "show compassion" to the deceased family of Muhammad? By praying to them who are living in heaven like Catholics pray to their saints in heaven? Regards, Yuliana

Mazhar I need more details than that, can you point me somewhere with the specifics of this case? Thanks a lot you been a big help. The pronouns are indeclinable. They are what they are. Since the last word in the sentence is the pronoun, if it is not augmented with a Sukoon, the next word beginning with Noon would be joined with it in speech rendering the next Noon of Naar with shedda-double Noon; and the listener will get confused as to what is stated because then the following word will be heard and processed by auditory faculty as definite noun. Arabic cares both for the convenience of speaker and the listener. Hope it clarifies.

I really think, though I may be wrong, and for me it is good enough, bur may be not for other people. I think that if there is the need for a context, the Qur'an itself gives de context. If there is no need it does not. I feel that when people feel obliged to find more context they complicate things for themselves, bause they want to get some indications which they do not need and feel they should need. If they come up in a situation where whatever is applicable, they will recognize it. But if they don't then it is not for them at that point. Whereas if extr coranic details are given they may restrict themselves to those extracoranic details and discard the rest, and therefore restrict the scope of the Qur'an. About this I remember a hadith which is a good one, by the way, whether authentico or not I do not care, it is good because the content is good, no matter who or why said it. It comes to this, that someone asks the Prophet, and what if this so and sho happens, and the prophet rlectantly gives his best shot, but that is not enough and hte other person asks further... finally the Prophet says that it is not good to ask qestions and questions because he feels obliged to answer and he simply gives his best view and then the other person may impose on himself obligations which are nto at all such and feel that they should to what he says when such is not the case, he is just being polite and trying to help but not at all impose anything. So asking for context in Qur'an where the Qur'an does not give it, is in fact to put restrictions or conditions on Qur'an. Salaam

Salam. In the end, free minds translation can also be used. Peace

I think the main question to ask is what was the basis of that understanding of the Jews at the time of the Prophet? An invented tradition, an interpretation based on scripture itself, or guidance provided by subsequent prophets and / or inspired messengers? Something being 'kataba' (prescribed, decree, ordained) doesn't mean it has to be written down in a Book or Law. When this is the case, the Quran makes this clear. Please see verse 545 "therein We prescribed for them A life for a life, the eye for an eye..." It is worthy to note that the continuation of inspired words through appointed agents of God is clearly confirmed in the same verse (532) that deals with the ordainment you mention "?and surely Our messengers came to them with clear signs" From my humble perspective, It is also useful to remember that the Torah was not the only revelation given to the Children of Israel, but many other prophets and messengers came with inspired words and shared musings which became part and parcel of the holistic understanding of the religious communities of yore. The Quran even mentions some of these writings such as the 'Zabur' (Psalms) Verse 532 does not say that such an understanding was prescribed in a particular 'book'. It speaks of a Divine prescription that was generally understood by the Children of Israel (irrespective of what particular source) as ?religious?, hence the term ?kataba?. This is also corroborated by the The Mishna, Sanhedrin 45 which does not 'invent' this prescription. It seems to clearly understand it as being derived from SCRIPTURE ITSELF. "Therefore, humans were created singly, to teach you that whoever destroys a single soul , Scripture accounts it as if he had destroyed a full world; and whoever saves one soul of Israel, Scripture accounts it as if she had saved a full world." This scriptural interpretation may have been derived from Genesis 410 as noted by commentaries such as below "It doesn?t say, ?The blood of your brother?, but rather ?The bloods of your brother??meaning his blood and the blood of his descendants." This was the understanding of some of those from the Children of Israel contemporaneous to the Prophet. All the Quran did was to confirm this understanding and ratify it (as true). The Quran even confirms aspects of the Apocryphal Christian texts (clay birds etc). As I mentioned in the post below, with some critics an inconsistent approach seems fair play. INSATIABLE DESIRE TO CRITICISE THE QURAN https//www.facebook.com/joseph.a.islam/posts/153440904793045 With regards (b) i.e. those that use this as an argument to authenticate the 'Sunnah', there are three key differences why this comparison is untenable. (1) The Quran clearly confirms itself to be a 'furqan' and a ?Muhayminan' (54 over the previous scriptures. It also deals with the beliefs and practices of the preceding religious communities. It does not a ?furqan? over the hadith which wasn?t compiled at times until centuries after the death of the Prophet. (2) The Quran acts as the final verification point and the last religiously 'ordained' source for guidance for believers. This is an explicit ordainment. Appealing to the Talmud is at best, implied. (3) There are no subsequent verification points after the Quran. Therefore, any such comparison is only superficial and without any religious warrant. I hope this addresses the matter, God willing. REFERENCE http//www.on1foot.org/text/mishna-sanhedrin-45

Peace Mazhar, Good, but cumbersome and redundant. Know the fact Allah the Exalted and His Angels render commendations upon the Distinctly Elevated and Chosen Allegiant You are directed to reverently commend and attend to him. And you are required to submit to him salutations showing obeisance in a humble and respectful manner. brown= too obscure maybe support (the best), acknowledge, recognize, align red= redundant purple= again obscure humble is a derivative of obeisance Allah the Exalted and His Angels support the prophet. You are directed to revere him. And you are required to show obeisance to him. Actually if one is concerned about rendering an understanding in modern english one could use the colloquial approach. col?lo?qui?al/klokwil/ Show Spelled Show IPA adjective characteristic of or appropriate to ordinary or familiar conversation rather than formal speech or writing; informal. involving or using conversation. God and his angels back up the prophet, O you who believe, you are to have his back also, and show him the highest respect. God bless peace By using "acknowledge" or "recognize" will be meaningless unless it is clarified as to what is that which is to be acknowledged or recognized. "Acknowledge" and "recognize" need to be specified. Because of that I preferred "commendation" which is perhaps precisely closest to Arabic verb. Commendation praise of somebody's abilities and recognition of an outstanding achievement. Distinctly Elevated and Chosen Allegiant is the translation for "AnNabi". "prophet" is a wrong choice because this word has in it the meanings and reference to "prognosticator" also. reverently commend The Arabic verb itself indicates upon abundance, excess and increase. I could not find a single word which could portray fully the verb. We commend or salute also in routine or just habitual manner also, as is done by uniform personnel. Arabic verb has built in reverence. Tasleeman It is a Verbal Noun in accusative case; used as Cognate adverb It explains the manner in which the action takes place.

Brilliant!! bravo You put words to my thoughts! Salaamun alayka, I agree, very nice post!! Salaam, Bender

peace, God gave us eyes to see what is good for us; ears to hear what is good for us; nose to smell what is good for us; tongue and skin to taste and feel what is good for us; mouth to eat and speak what is good for us; and heart for discerning what is good and bad. This is the scale for individual proof. we should not go for collective proof. each individual proof strengthens us in right path, collective proof if it resemble our individual proof only then we have to accept it. when we take food, we should observe our heart, whether i'm peaceful by the sight, feel and taste. our life force will not accept anything that is bad for us. example if the food is bad; either we vomit, or feel discomfort. peace

Peace Family, My understanding of taghut was evil/astray leaders, however my definition comes from my sunni days and may be correct or may need undating. Thanks All have a blessed ramadan peace

Umul Qura was translated as Makkah in Sunni translation and translated as "Capital Town".If it ws translated as "Capital town" then from where is that capital town? Sorry I misswrote my post, I mean in Free-Minds translation it was translated as "Capital", so what is the "capital" reffering to?

Salam; It is Adjectival Phrase, relating to verb. Adjectival phrase requires that both nouns correspond in gender, pluralirty, definiteness or indefinite; and in case endings. Broken plurals are feminine. First noun is in accusative because it is used as locative adverb- . Therefore, translation "(Fasting) for a fixed number of days;" will not go by it. The adjectival portrayal is by a Passive Participle-feminine, sound plural-diptote, accusative state, which renders the head noun a descriptive connotation. Thus it restricts the perception to The Fasting is during fixed number of days; day and night-29 or 30 of the lunar month Ramadan.

Corpus Quran is good site to learn Arabic Quran in standart way, but Corpus Quran is still depending on Sunni intepretation in translation not in deeper meaning. I just recommend you Lane's Lexicon, Lisan al Arab, or any kind of dictionaries which give more deeper meaning of Arabic words, especially in the Quran.

John Medows Rodwell PRAISE be to God, Lord of the worlds! George Sale Praise be to God, the Lord of all creatures; English natives members have not helped. Fine! English sentence chosen by Jew Rodwell is reflective of his mood for which he embarked upon translating the Qur'aan. He did it not as a work of scholarship but in jesting mood and purpose. Sadening is the fact that majority of translators who were and are Muslims, pergaps to earn title of a scholar, kept blindly copying him and became authors. It is a complete nominal sentence with Subject and its Predicate. It is the Subject; Verbal Noun/noun made definite by prefixing definite article. It is in nominative case since Subject is always in nomincative case or state. originates from Root " ". The basic perception infolded in the Root is to willingly and sincerely acknowledge and appreciate the grandeur and greatness, positive and proportionate qualities, traits and acts of a person and thereby express admiration. is used only for a person of will and intellect and not for matter and other living creatures while the English word "praise" refers to expression of admiration for somebody or something. &#1583 ) is on one hand the prerogative and exclusive right of a person intrinsically possessor of grandeur, greatness, power, dominion, sovereignty etc, and on the other hand it is an obligation upon others to recognize, acknowledge and express their admiration reflecting willful and affectionate acceptance of their relative inferiority and humility. It is evident that is not something like matter having dimensions. It is abstract, and can be appreciated intellectually giving rise to the affectionate feeling of expressing it. Moreover, it is conspicuously a two-person relational word. It should be remembered that human beings do not appreciate self sung praises. is not something that could exist in isolation. It emerges only when there is the Object Person- and another person of will and intellect to act as subject of performing it. There has to be the Praised One-the Revered, and simultaneously the one who praises/Admirer-the Reverent when the Praise, Admiration will become a reality. This is a Prepositional Phrase. A prepositional phrase is NOT the predicate of a sentence. It only relates to the predicate. Rodwell knew it. He was a linguist. But he was translating Qur'aan in a playful mood and objective. All translators afterwards either did not know about the dependencies of Prepositional Phrases or opted to naively overlook and just copy paste the work of Rodwell and quickly become author of a book. The Preposition is for i.e. specifying something exclusively for and indicating exclusive prerogative of its object Noun.. This Preposition suffices to indicate the embedded predicate. This Possessive Phrase is equivalent apposition for Allah the Exalted portraying additional information about Him. The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted. Allah the Exalted is the Sustainer Lord of the Known-Multiple universes-All that exists. The next two Ayahs are also equivalent apposition and the part of this sentence. Arabic sentence is simple and declarative in terms of English grammar.

No Mr Mazhar, your english is expert for someone like me. Your country still use English as official language while my country not. Salaam

Thank You mmkhan. Peace, You are very welcome bro handshake May Allah bless you pr mmKhan

peace all, They ask you for divine instruction concerning women. Say, "God instructs you regarding them, as has been recited for you in the book about the women orphans who you want to marry without giving them what has been ordained/written for them, as well as the powerless children, and stand for orphans with equity. Whatever good you do, God has full knowledge of it. And if a woman/imraatun feared from her husband/baali uprising/disloyalty or alienation /turning away, then there is no blame upon them that they reconcile between themselves a reconciliation; and the reconciliation is better. And miserliness/selfishness is present in the souls, and if you do good and are conscientious/forethoughtful, then surely God is aware what you do. And you will not be able to be fair between the women/nisa even if you make every effort; so do not deviate all the deviation so you leave her as one hanging. And if you reconcile and are conscientious/forethoughtful, then surely God is Forgiving, Merciful. And if they separate (dual), then God will provide for each of them from His bounty. God is Vast, Wise.

Some streange responses here. Why not just give a straight answer? Quran does not say to cut off the hands of thieves. It tells us to cut of the resources of the thieves. Furthermore, the Quran commands us and everyone for justice, equity. Eye for the eye, tooth for the tooth. Apple for a hand? Does that make sense? I am not going in to much details. Please see this example from our prophet Yusuf. Shakir 1270-79 So when he furnished them with their provisions, (someone) placed the drinking cup in his brother's bag. Then a crier cried out O caravan! you are most surely thieves. They said while they were facing them What is it that you miss? They said We miss the king's drinking cup, and he who shall bring it shall have a camel-load and I am responsible for it. They said By Allah! you know for certain that we have not come to make mischief in the land, and we are not thieves. They said But what shall be the requital of this, if you are liars? They said The requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof; thus do we punish the wrongdoers. So he began with their sacks before the sack of his brother, then he brought it out from his brother's sack. Thus did We plan for the sake of Yusuf; it was not (lawful) that he should take his brother under the king's law unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one. They said If he steal, a brother of his did indeed steal before; but Yusuf kept it secret in his heart and did not disclose it to them. He said You are in an evil condition and Allah knows best what you state. They said O chief! he has a father, a very old man, therefore retain one of us in his stead; surely we see you to be of the doers of good. He said Allah protect us that we should seize other than him with whom we found our property, for then most surely we would be unjust. There are very extensive articles about why the cutting of hands is an incorrect translation. Allah often refer to his Hands, his Face, etc. Surely God does not have a physical body. It is because the words wajh, ayd, raas, etc have a different meaning in the Quran.