Questions/Comments on the Quran

Hi Bigmo, I agree with you. But I would like to ask a question to everyone and see what they think. If the Quran prescribes the punishment to a crime, does that mean we have to use that punishment? Or can we use a lesser punishment and only use the prescribed punishment in extreme cases? Hence we should use mercy to temper the punishment? This is a problem Judaism faced long ago. The conclusion was that the punishment was to be no harsher than the prescribed punishment. Just my crazy thoughts and questions... JewishDude peace Salam, Shalom, Peace peace Can you cite examples? In the Quran justice is to be proportional (eye for an eye). For murder the Quran says soul for a soul but allowed exile from the community as the lowest ceiling of punishment. But the prunishment can not exceed the crime. Deterence or crime prevention is not Quranic. Only proportional justice. Judaism allowed disporportionate punishment (thousand eye for an eye) and so did Islam (eye for an eye lash). In the Quran we are told if someone does good to you do the same or better, and if someone does bad to you do the same or less but its better to forgive. At all circumstances the punishment should never exceed the crime. Apples for apples and oranges for oranges.

Peace to all It is He who raised among the GENTILES a messenger from amongst them, who recites His revelations to them, purifies them and teaches them the book and the wisdom, and although they were before that certainly in a CLEAR ERROR 622 Certainly Allah has bestowed a favour on the BELIEVERS when HE raised among them (BELIEVERS) a Messenger from themselves, reciting to them HIS verses and purifying them and teaching them the book and wisdom although they were before that certainly in CLEAR ERROR. 3164 Was the messenger raised among the GENTILES or among the BELIEVERS OR raised among BOTH? 3164 THE BELIEVERS WERE, BEFORE THE MESSENGER, ?IN A CLEAR ERROR? It is understood that the GENTILES were in a clear ERROR, but BELIEVERS were in a clear ERROR is beyond the intellectual capacity to understand. Can anyone explain this? Thanks One verse says fihim meaning from them or rather to them while the other says fil meaning from.

If you have one partner and they don't have HIV and they only have one partner (you) and you don't have HIV, then where would you get it? JewishDude peace Salam, Shalom, Peace peace I would agree with this. It's quite straightforward I think. In terms of the discussion on the "How sex before marriage is not haram according to the Quran" thread, I don't understand why this is a controversial topic... Having fewer sexual partners can reduce all STDs.

And when My servants ask you concerning Me, for reason of omnipresence I am indeed nearby; I listen-respond-attend to the prayer-call of the suppliant when he calls on Me. Therefore they should transform themselves to remain persistently responsive for Me; to My call Grand Qur'aan . And they should heartily have faith-trust in Me. This type of responsiveness might make them walk in the right way; become safe from being deceived with conjectural stories-myths and get life . Word by Word analysis 2186]

MY RITUAL SALAAT IS RIGHT AND...YOURS IS WRONG.....!!! There is, in fact, differences regarding the real method of ritual salaat among different schools of thoughts who follow Sahah Sittah....even Quran Aloners differ with each other...... In my understanding, all methods are correct only if you are in contact with your Creator.....No one has the sole authority to condemn or reject other methods of ritual Salaat...so your Sincere, Honest and Pure contact with your Creator counts, and not what method of ritual Salaat one follows.... And the Sincerety and Purity of this contact with The Creator must be shown in all affairs, matters and issues of life..........that is following The Creator's Instructions (which is Al Quran Alone, and not at all man made Sahah Sittah). La Ilaha Illa Allah....there is no autority except Allah..... So... La Ilaha Illa Allah... is a matter of accepting Allah as The Authority, La Ilaha Illa Allah...is not a matter of following the right methods of rituals.....NO...! There are many who, in their thoughts, follow the most authentic methods of rituals, but, they commit Shirk by taking others as authority, and not Allah....(931) That was right on spot. bravo It is just how things are. We should all reunite instead. group God bless you

Yes agreed. The basis of the philosophy of science itself was Aristotelian logic till relatively recently. I don't disagree with logical systems but with the AUTHORITY of logical systems. I have seen quranists say something is 'logical' hoping to acquire authority of interpretation. It's like George Bush using the word 'democracy' hoping to acquire legitimacy to invade Iraq! Or better yet, this is a 'quranic' understanding (and everyone else's is an interpretation) which ,unless the Quran becomes a walking talking entity, is simply nonsense. These manoeuvres will kill off the free spirit of interpretation which I believe the Quran seeks. Yeah, don't get me wrong, logic and reason are important. It's that we realise that we can be flawed at times and that our knowledge is ultimately granted by Allah who I believe steers us in the right direction. I suppose in some ways in my comments I am addressing an atheistic perspective that views logic as this tool created through a random process for use in a natural world that we then use to understand other things such as the Quran. Exactly. To me, this is because the Quran is a spiritual TOOL rather than a cut and paste board. Instead of ripping out verses here and there trying to form a doctrine, we need to slowly take in the Quran in the measure in which it was given, which to me is the chapter (most people say surah). The current prevalent method of reading the Quran (dictionaries plus grammar = meaning) is to me like appreciating a painting by seeing where paint and brushes came from without ever looking at the picture. That's a really nice analogy and way to think about it. With the Quran, it really is about appreciating it as a whole as well as the parts themselves.

Hi Everyone, I imagine this came from the fact that the Prophet was clearly a popular guy. Everyone wanted to be around him so any time you could meet with him was valuable. However, this meant that he couldn't go home and relax or have a meal. So Allah said only go and have dinner with him if you are invited. Don't just show up and say "Hey your eating, mind if I ask you some stuff while you eat?" Also with leaving after the meal was so if you were invited you wouldn't stay all night asking questions. And the asking his wife stuff from behind a barrier probably came from the fact that people probably were bugging his wives all the time. They couldn't get any peace either. So if they were behind a barrier they could take care of stuff while people were around. I think people read too much into this one. And about them being like mothers, this means they were important and to be loved and respected. My guess is that everyone was bugging them so they felt like they didn't get respect from people to be able to rest. Just my crazy thoughts. JewishDude peace Salam, Shalom, Peace peace

Just to share this is what our Rabb has to say about the question. Dear all, couple of friends have repeatedly asked that I need to give detail linguistic explanation and referencing for translation in order to make an appeal to common people. As without this, why would anyone want to pay attention as compared with what has been accepted as authentic for generations and has been endorsed as such to date? Their point is valid. However, my dilemma has been that neither most common people know the language at all, nor do they have time to learn. Additionally, I am not able claim to know it all. Furthermore, how much to explain? That it remain comprehensible without getting too academic. Also I have limited time at my disposal although, I wish there were more than 24 hours in a day. I am making an attempt at verses of a small Sura. Please give your input, if you like to. Also remember the learning of a new language is a continuous and ongoing process. If my future learning teaches me something different, I would always be willing to revisit to improve my understanding. As I said above, it is time to revisit this Sura with some additional understanding. Besides, this translation has been on the net for almost 9 months with out any critique or interest. This changed understanding has more to do with Syntax than meanings of words. I will add new understanding as well leave older one for sake of comparison. Al Naas ( Historically People or Mankind or Humanity.) Surah 1141 Reflect and then express in your words that, I seek protection from the state of commotion with my Rabb. (Sustainer, Foster, Maintainer and Accomplisher.) ( it?s root is . This root belongs to class of verbs that are called by Arab grammarians as , meaning verbs of mind plus having a as second letter of root puts it in classification of . When this class of verbs are changed into imperative, these lose the ?waw? due , third rule. Now let us put this much knowledge to understand the meaning. Root?s meaning ?he said?. Now please bear in mind it is a verb of mind. Furthermore, no words can be uttered without thinking the words first in the mind. Plus it is in an imperative form. Hence, its meaning as ?Reflect and then express?.) (= its root is . It is that its 1st person singular verb of present or future tense. Important thing to keep in mind is that it is a /intransitive verb. In fact it is doubly intransitive. What is or intransitive verb? These are verbs that require one or more objects to convey their meanings. Since meanings of this root implies ?he seek protection?. It should naturally follow that one would seek protection with something/someone against something/someone. This point is important to bear in mind to explain following words in the verse.) ( it is combination of a preposition ?? and noun ??, when written together, these form, what is called a . Now the noun ?? is from root ? ? meaning ?he is sustainer, maintainer, foster and accomplisher?. Preposition ?? has several meanings depending upon context, but most appropriate here would be ?with?. This would constitute as a first object to explain ?? as subject of the sentence. Now we need another object to explain the meanings completely. As ?I seek protection with sustainer, maintainer, foster and accomplisher? does not explain that what it is against which, I am seeking protection with the ??. Doesn?t it? (This brings into question the meanings of next word ??. The word is combination of definite article ?? simply consider it to be equivalent of ?the? in English. This is followed by word ??, it is from root ? ?. Again since it has letter ?Waw? at number 2 in the root, it belongs to . Rule number 1 of the group says that if preceding letter has ?fetha/Zuber? the letter at number 2 will change into an ?alif?, hence ??. The primary meaning of this root is ?state of commotion?. Now if we were to put this meaning, it shall provide two objects needed by subject of the sentence as required by language rules discussed in the beginning, that is ?? ?I seek protection?. Surah 1142 What is for you the state of commotion? ( this in traditional translation is considered as one word. It is translated as ?The king or the ruler?. My purpose is not to be exhaustive, but it is incorrect to translate this word into English as ?the King or the ruler? as there is no definite article ?al? before this noun, if it were to be a noun at all. In fact it is not a noun it is even not one word. It is a combination three words. First one is ?? which or interrogative noun, followed by preposition ?? again could have several meanings depending upon context, but here ?for? and finally ?? a personal pronoun meaning ?you?. Next word is explained above). Surah 1142 There are two issues with the above understanding. First the way I have translated it. It appears to be a sentence in Arabic. However, it is not. It is a compound or Murakab. Furthermore, the word Maliki can not be three words like I thought, it should be. This is due to language rule, which states if preposition ?Lee? is prefixed to second and third person pronouns, it?s ?Kesra? changes into ?Fetha?. Therefore, if my above understanding were to be correct then this word should have been ?Malaki? and not ?Maliki?. So in this case it is a word from root Miim Lam Kaf at the measure of . The root meaning is ?he posed command or authority?. Now keeping these two points in mind, let us try to translate above verse. The authoritative force that causes the state of commotion. Surah 1143 A deity for worship is the cause for state of commotion. (Again is translated as ?The God?, but there is no definite article ?al? again prefixed to it. Hence, its correct translation would be ?a god? or more meaningful ?a deity for worship?. Next word is explained above). Surah 1143 Similarly, this verse is also a compound and not a sentence. Hence should not be translated as a sentence. Which is what I did above, therefore, let me correct it. The concept of a deity for worship causes the state of commotion. Surah 1144 A disposition for state commotion is a basis for a man to become a wrongdoer, unjust, corrupt and wicked. An unprofitable idea and imagination which occurs in mind like a disorder, the cause to recede, remain backwards and lag behind, often and repeatedly. ( root is same. It is often considered a preposition. However, it has other meanings as well. Due to context most appropriate here would be ?a disposition for?. is a noun from root , meaning ?a man became wrongdoer, unjust, corrupt and wicked? is from root , meaning unprofitable idea or imagination of mind like a disorder. is from root which means ?to recede back or remain backward or lag behind. In addition it is at the measure/ of adding meaning of repetition to root meaning. Surah 1145 All those who shall fall for this unprofitable idea and imagination which occurs in mind like a disorder, shall be among those returning back to the state of commotion. ( is a conjunctive pronoun meaning ?who, which, that?. its root is meaning is given above. In addition it a future tense from which added meanings ? himself fall for?. from root meaning to ?to return back? root and meanings give before. Surah 1146 A manner of acting, like those, bereft of reason, unsound in mind and intellect as well in the state of commotion. ( again not as preposition, but appropriate meaning would be ?a manner of acting? due to context. combination of definite article ?al? and an adjective from root ? meaning ?bereft of reason, unsound in mind and intellect? a connector of words and clauses hence ?as well? root and meanings give before.

Yes I am indeed ) We're still around in FB. Got a real active group now! There were some really interesting posts on that forum. I think it's down now but one about Ramadan and the point that the word "food" is not used. Good to know you're still going! )

654 and those who, give up hope, of, the menstruation, from , your women, if , your uncertain, waiting period for a women to remarry,three, months, and those who, not, menstruating, and are, pregnant,compensate, until, they deliver, pregnancy, and whoever, fears, Allah, he will make, for him, from, his affair, ease. This surah is a continuation of the instructions given in 2228 for divorce. In 2228 the period of waiting is judged by a women's cycle, in which she is to wait three cycles before she can remarry. But 654 addresses how to judge the waiting period if a women is not menstruating. This is speaking of the women who are in menopause , thats is why they have no hope of getting their menses, their waiting period is three months, as apposed to three cycles. The next part is speaking of the other case a women would not get her menses, which is pregnancy, and in this case the waiting period is until she gives birth. Sometimes the translations are confusing, so I translate it word for word, as for me, it makes it more clear. The word Ya'isna (ya alif seen) means to give up hope. The only women who give up all hope of menstruation is those who have gone through menopause. Young girls and pregnant women will at some point get their menses so all hope is not lost.

Peace. After coming away from the subject of freewill and pre-ordainment for a few months, I have gained a better understanding. Allah gives us choices/freewill, yet the Supreme always knows the outcome of the choices we make. peace Still wouldn't mind some thoughts on the book by Bilal Phillips 'Tawheed'?

Thank you for your reply. Does any one else here see any reason to dispute the brother's conclusion?

peace mohf, Thanks for clarifying you are unsure as to why it is phrased the way it is. Usually, being unsure does not favour one to conclude something. I would have thought if it was a universal address, i.e. for all at all times, then it would not be phrased the way it is. As a side note, I believe bro Fahad and I discussed this verse in detail on the forum. Cant recall the thread title however.

To worshipp Allah (5156( To became khalifah/leader in this earth and take care of this earth (230 etc)

Salaam bro, "And We made the Qur'an easy to learn. Are there any who want to learn?" again a very simple answer... for those who submits, QURAAN is as easy as nursery poems, those who try to be extra smart, QURAAN is soooo extra complicated for them... ) Salamun alaikum, Agreed. Those who propagate that Qur'aan is difficult to learn and comprehend are guilty of contradicting the emphatic declaration of Allah the Exalted. "those who try to be extra smart"; Qur'aan is extremely smart to take care of them. Thereby, for reason of its universality and permanence We have certainly made it-Grand Qur'aan easy to comprehend by transcribing it in the mother tongue-Arabic of you Muhammad . The purpose of its easy rendition is that you the Messenger might give glad tidings-guarantee on strength of this Grand Qur'aan to those who mindfully endeavor avoiding unrestrained conduct in reverence and fear; and so that you the Messenger may admonish with this Qur'aan the excessively argumentative people. Proclamation of Allah the Exalted Qur'aan is made easy to learn and comprehend by its transcription in Arabic

Salam Please do look into it. I am only on the brainstorming stage of this.......Comparing notes would be interesting I must however point out that I never meant that the Quran should in any way be directed to one nation only or that the Quran is only valid in one specific time period. This is the reason why christianity never appealed to me, they must disregard parts of the bible just to function in society....It is the message that will differ from nations and times Prophet Muhammed was basically the only by Allah sent that was both. He was a prophet and a messenger. Prophet Jesus was what? Prophet Moses? To my knowledge prophet Muhammed was the first that actually brought a scripture to the people while he was alive. Salaam. Not sure I follow. What do you mean by Prophet Muhammad was the first to bring a scripture to the people while he was alive? I guess I'm thinking of the scrolls of Abraham here. And it mentions that some had books and other didn't... It makes sense.......The thing that has gone wrong in Islam is that they continue to follow a message sent to one nation 1400 years ago. By refusing to recognise that nations are different (and times change) they have successfully done what 4150 warns us against doing. Again, I'll have to ask... who is it that follows a message sent to a nation 1400 years ago and what message is that? Maybe Rashad Khalifa was a messenger......Maybe he brought a new way and a new way of thinking that was meant to be. The islamic community failed to see his message because they were too busy hanging on to the old one......So they separated him from God and eventually murdered him.......Me thinking out loud, I am not a fan of 19. I haven't looked much into code 19. Do you think the current Quran and Reminder we have now is fully preserved? If so, then taking out the two verses would seem as though it goes against the Quran. Eventhough there are parts in the Quran that speaks of a certain time, just like you said about war and what the messenger takes and gives, there is still a very good guidance for today?s warfare. I think if you would compare the Quran to the Geneva convention you would find a lot of similarities. So that is what the Quran does. It is a timeless prophecy given by Allah to a human. We can all read and basically integrate this prophecy into our societies eventhough our societies may vary to quite a large extent. But if I was to integrate the understanding of the Prophecy from a society that differs from mine, the prophecy would not make sense anymore........ Hence the different messengers but same prophecy idea..... I definitely think that there is a lot of guidance in there. As well as an example of what Prophet Muhammad and believers at the time had to go through. That's an interesting point about different messengers. Are these distinct messengers as such or simply believers applying what they know? - I'm not saying anyone's right or wrong just putting some additional thoughts out there. What I am basically saying is Prophet Muhammed=Quran.......Messenger Muhammed=Hadith.......Again, brainstorming The Quran still does say that it is the only Hadith. It says that for the people of the time and beyond. The Quran also has the Shahadah but the second shahadah is found in hadith which goes against 631. So there could have been some things Prophet Muhammad was told to tell his people at the time that were not recorded inthe Quran - I don't know. But the way hadith are, I would say that there is falsehood as well as some truth maybe in the hadith we have now. Some parts must however be stretched a little so it will function in every society......or rather I think they must be stretched.......like cutting off a hand on thieves......there are attempts at interpreting this as "take the ability to steal away from the thief". It is a good attempt but still maybe not entirely 100% sound and I am not too comfortable with it.....but the Quran takes time to understand fully. We need to be careful if we are going to do that. The idea of that punishment does seem to fit in the Quran. Some of the other crimes do not require any part of the body to be cut off, my question would be are we sure that stealing requires that? I think the Quran does take time to understand. Maybe its to help us really appreciate it.

Salam Emil. It seems your translation, like many others, has a few extra words that are not in the 'Arabic text. The "revival of the moon" seems to be referring to a new moon, and this is what this translator has translated "shahr" as, but then he/she says to "fast through the month". It appears to quite inconsistent in the selection of equivalent words. I think my initial question also has to be linked with the meaning of "shahr". Once the definition of "shahr" becomes obvious, then the phrase "falyasum'hu" will make more sense. As of now, based on the definitions of the root word I found in Lane's Lexicon, it seems that the word "shahr" can either refer to "new moon" or "full moon". I would say based on the root definition being attached with "obvious, apparent, public" it seems that "full moon" fits that description a lot better than "new moon", as the "new moon" is anything but "apparent. On the other hand, as far as I can tell, and maybe I'm just extremely ignorant in this regard, even though all the literature I have read on the phases of the moon confirm that the "full moon" happens on one particular night, there are about three nights where I honestly cannot differentiate the moons and they all look full to me. Discussing the issue with my wife last night has made me think more about this subject as she reminded me that there must be a simple explanation that is straightforward and easy to understand.

All those verses for instance where God may punish people using other humans as an instrument; but in truth, the only clear cut verse I know is the one quoted above - 37164. Normally when it comes to questions like this I would be able to do a quick search and rack off verse after verse but you try searching for usage of "We" in the quran P. I'll have to do some reading in any case so I shall get back to you God willing. As Ahmed Bilal says in any case; that 'We' refers to the higher forces incl. God who cause natural phenomena to occur. Salaam, RED Not so clear to me. If you read 37164 on it's own then the "WE" in this verse can refer to any group. But if you read some verses before and after, to see who is "talking" in 37164, then for sure it can not include humans (see for example 37171). GREEN ofcourse D BLUE I do not agree with this, I think especially chapter 37 makes it clear that "WE" doesn't include Allah. Salaam, Bender

We may consider that Plural feminine pronoun is referring back to total four gardens mentioned in 5546 and 5562. And it is object pronoun of preposition; prepositional phrase relating to elided fronted predicate of the nominal sentence. Next word is the subject of sentence and third word is adjectival description of preceding word. Salaam, I will have to look at it again, thanks for the suggestion! I will inshaAllah reply again when I see something interesting. Beautiful and good natured wives shall be their companion in those gardens. Not so sure about this. Salaam, Bender

Peace and thanks for your interpretation! 2.199 I don't understand. What would 'speak in detail' mean here? 2.198 in your interpretation, to me, talks about that it is ok for us to ask Allah for comforts and luxury. We should not feel guilty or bad about this, since all good things are from Allah and are therefor all potential reasons to thank Allah. BUT, we must remember that we are NOTHING without Allah, and these comforts and luxuries are nothing, except reasons to thank Allah, and we should remain sober and know our place in this world and not get arrogant or over-confident. The material world must not get to our heads, leading us astray, making us forget Allah. But we should also not shun this material world, since Allah made it for us, as a blessing, greenhouse and test. We live in this world and should not reject it, because that would be to reject Allah's creation.. an insult. The important thing is to see things for what they are and know we are nothing, and we have nothing, without Allah. We serve Allah by "serving" Allah's creation. We don't serve Allah by sitting in a temple emitting prayers from the mind. We are in this for and context for a reason, and we are allowed to enjoy it as long as we keep our priorities right. That's one way I think it can be understood. peace Dear Zulf, To me, to understand 2199, we must study from 2183 to 2218. In this part (2183-21 of Chapter 2, we learn (among others) about 'shahru ramadan, alssiyam, ayyamin ma3doodat, libasun, almasajid, alhukkam, al-ahillati, alhajji, albayt (pl. albuyoot), sabeeli Allah, almasjidi alharam, alththalimeen, alshshahru alharam, qisas, al3umrah, la tahliqoo ruoosakum, nusuk (pl. manasik), almash3ari alharam,' etc. To me, we are taught about the necessary things to do, or simply the practices when such and such a thing happens to us. For example, when we experience 'shahru ramadan' or a devulsion of hot news (or upon receiving a 'new' guidance from God), we should immediately perform 'alssiyam' or 'non-talking to humans' (since we haven't got the full details just yet) and we need to dedicate some time to be in full direct contact with God for further explanations. So we have to perform a 'nusuk (pl. manasik)' or a 'solitude' (staying away from people). The number of days to perform 'nusuk' is small as explained that 'ayyamin ma3doodat'. It is mentioned in 2203 that God is indeed very lenient, because we could if we want to just do it in only two days. But we are cautioned in 2196, i.e. 'la tahliqoo ruoosakum hatta yablugha alhadyu mahillahu' or 'you cannot express your minds unless the guidance has reached its maturity,' meaning we cannot talk to people about the new guidance before receiving its full explanations from God. And we may choose not to talk to people about the new guidance when 'mareedan bihi athan min ra/sihi' or 'we were troubled by its principle/idea.? And so upon getting the first signs of 'shahru rahadan' (the devulsion of hot news/guidance), we immediately perform 'bayt (pl. buyoot)' or 'meditation' in a secluded place (not necessarily a cave or temple, but 'mihrab' is the place chosed by Dawood and Zakariya), irrespective of the subject of 'shahru ramadan'. Meditation here implies pondering on the subject with God as the teacher, the guide, the lord of our comprehension, etc. It is considered 'hot news' to us because it is out of the ordinary/norms, be it to us individually or even as a group/community. In fact, all past 'anbiya' delivered guidance and news that were very much against the ordinary/norms of their times. So especially for 'lam yakun ahluhu hadiree almasjidi alharam' or 'anyone incompetent to give a lecture on the forbidden occasion of submission', they can opt to perform 10 days (3+7) of 'alssiyam' instead. For anyone performing 'alssiyam', which essentially implies that one is very much 'fee almasajid' or 'in the occasion of submission' to God, one must not engage oneself in sex even with a lawful spouse. Otherwise, the spouse is 'libasun' or 'a shield/barrier' between one and one's God. The end of 'alssiyam' is when the explanations for the ne guidance stop. It is termed 'laylata alssiyam' or 'the darkness of 'alssiyam'. For those wanting to know how many days should one perform 'alssiyam', there is no definite answer. The term is 'ayyamin ma3doodat' or 'the days are a few'. God knows best when we should end 'alssiyam'. Oftentimes the explanations stop before ten (10) days. Sometimes even in one day the explanations is complete. At other times out of the blue someone asks us about it. So it is best to leave the number of days wih God. Let God determine the number, since He knows best. And by the way, 'yawm' or 'a day' in our life refers to 'the period when one is in the awake state'. One cannot perform 'alssiyam' during sleep or when unconscious. Lets say one has personally experienced 'shahru ramadan'. Since later one has performed 'alssiyam', lets say one has gotten a whole comprehension on the guidance. What should one do? We share. The term is 'nafaqah' (n-f-q). Try here http//corpus.quran.com/qurandictionary.jsp?q=nfq It is different from 'sadaqah' (s-d-q) here http//corpus.quran.com/qurandictionary.jsp?q=Sdq We should read 2215. One interesting term is 'ibni alssabeel', but of course the implicated 'sabeel' in this verse is none other than 'sabeeli Allah' or 'the godly path'. So by inference, 'ibni alssabeel' should refer to those people in the godly path. To these people, we must share whatever God has given us in comprehension. Whoever is excluded from 2215 should likewise be excluded. Sharing a comprehension on the guidance is via 'alhajj'. In 2197 we learn that 'alhajju ashhurun ma3loomatun' or 'Deliberation is the propagation of information.' In this verse we also learn about deliberation, i.e. without adulteration, alterations or disputes. At times we commit mistakes in 'alhajj' or 'the deliberation'. At other times, for some matters we may receive a more refined explanation. Or that we received a more extensive scope for some explanations. Even at times we could misunderstood the explanations. Humans are humans. So when a realization comes for us to do 'al3umrah' or 'the rectification', we must then immediately do 'the rectification'. And this should explain the question regarding 2199 . And now lets go to the second question, ie. 'fadlan min rabbikum'. But what is 'fadlan'? Lets study the word usage here http//corpus.quran.com/qurandictionary.jsp?q=fDl Lets look at the entry in Hans Wehr surplus, overplus, excess, superfluity, overflow; leftover, remainder, remnant, rest; matter of secondary importance, subordinate matter; - pl. 'fudool' that which is superfluous, redundant or in excess, a surplus, overplus, superfluity; waste, refuse; droppings, excrements; - superiority (over); precedence, priority (over), preference (to); grace, favor (to, toward); kindness, graciousness, amiability; erudition, culture, refinement; - (pl. afdal) merit, desert (on behalf of, with respect to), credit (for, in), service(s) (to); benefit, favor, gift, present Lane's Lexicon here http//www.tyndalearchive.com/tabs/lane To me 'fadlan min rabbikum' is never about 'the earth's bounty' (gold and glory). It is about the extras (surplus) that God may bestow upon whomever He wishes. And this is also not about the ordinary extras. It is essentially about the bestowal of certain attainment of states (status?) that comes with special privileges. In past 'anbiya' we learn that some of them were bestowed with non-human (godly) capabilities. Some people call it 'mu'jizat' or miracle because they have no knowledge on it, but those overflowing with experience will regard it as 'fadlan mina Allah'. In conclusion I must say that all these are about personal experiences. Even God, to me is a personal experience indeed. But as I have written before, I write this in the hope of shedding some lights, but if otherwise please ignore it. Experience is the best teacher indeed. Cheers! Mohammed Noh