Questions/Comments on the Quran

Summarised pertinent info Allat (Ilat) "the Goddess" Mother goddess, Goddess of Taif (east of Mecca) Chabou, Ka'bu Virgin Sun Mother of Dhu-al-Shara/Dushares Dhu-al-Shara/Dhu-'sh-Shara/Dushares {Block of black stone, 4x2} Dying god, son of the Earth mother. Sacred day, Dec 25. Hubal Chief god of Ka'bah (Allah?) This is also done in the city of Petra (this is the capital of Arabia, which is called Edom in the scriptures), in the temple of the idol there. They sing hymns to the virgin in Arabia, calling her in Arabic "Chaabu," which means Core or "virgin," and the one born from her "Dusares," which means "only begotten of the Lord." main deity of the Nabataeans as Dushara, but is incorrect in his explanation of Dushara's origins. According to Epiphanius, Dushara is worshipped as the son of a virgin, which raises questions as to the role of Ruda, if female, or Allat in relation to the deity? In fact, it appears that Epiphanius confused the Arabic word ka 'ba, which means "stone, cube, betyl," with words such as ka'iba or ku 'ba, which mean "young females" or "female breasts." Because of this confusion, Epiphanius concluded that Dushara was born from a virgin, misinterpreting Dushara's actual worship in the form of a stone. Aside from the etymylogical confusion, Epiphanius does indicate a festival of the Nabataeans that occurred on the sixth of January, around the winter solstice. The Arabs who inhabited the Peninsula used to offer their hair as a sacrifice to Manāt. Al-Kaba served as the all-Arab cult centre of Al-Lāt, Al-'Uzzā and Manāt, all of whom were later recognized as daughters of the supreme god Hubal then Allāh, whom the Arabs were to equate with Hubal. Coincidentally there are 3 pillars inside the cuboid called Kaabah. Root entry in Lane's Lexicon for Kaf-Ayn-Ba Quote "a house or temple belonging to the tribe of Rabee'ah, who used to compass it, or perform circuits round it (as is done round the Kabbeh of Mekkeh)". Such stones, especially black stones, were used as the main cult objects for the worship of other Arabian gods. According to Epiphanius the Nabatean God Dhu-shara (Dhu al Shara) was represented by something called "khaabou" which represented the deity. The Byzantine lexicographer Suidas reports that this was a black stone, roughly square, four feet high by two feet wide. Antoninus Placentinus relates that in Sinai the local Arabs had an idol which changed from snow white to pitch black (similar story hajar al aswad / the black stone of Kaabah) Nabataean cult and their celebration of the festival of the birth of Dhu Al-Shaara around the winter solstice. It is interesting that the birth celebrations culminated with bringing forth from beneath the earth the image of the male infant idol, which was carried seven times around the inner sanctuary of the pagan temple. isaf and naila The two stones were removed from the Kaaba and placed on the Al-Safa and Al-Marwah hills so that the people would be warned. Over time, they were then venerated as idols. They were primarily worshipped by the Quraysh. conclusion? Chabou, Ka'bu Virgin Sun Mother of Dhu-al-Shara/Dushares (black stone) Lane's Lexicon for Kaf-Ayn-Ba (house/temple belonging to the tribe of Rabee'ah, who used to compass it) Dhu-shara (Dhu al Shara) was represented by something called "khaabou" which represented the deity. The Byzantine lexicographer Suidas reports that this was a black stone, roughly square, four feet high by two feet wide. festival of the birth of Dhu Al-Shaara around the winter solstice. It is interesting that the birth celebrations culminated with bringing forth from beneath the earth the image of the male infant idol, which was carried seven times around the inner sanctuary of the pagan temple. the cube is aligned such that the Southeast corner is in the direction of the winter sunrise. Interestingly, in that corner lies the so-called Black Stone, which is the most revered object by sectarians who love to kiss and fondle it. The enclosure of the black stone is also in the shape of female body part giving birth. https//en.wikipedia.org/wiki/Winter_solstice quote Because the winter solstice is the reversal of the Sun's apparent ebbing in the sky, in ancient times it was seen as the symbolic death and rebirth of the Sun or of a Sun god Verify orientation https//www.researchgate.net/figure/The-orientation-of-the-Kaaba-as-described-in-medieval-astronomical-texts-and-confirmed-by_fig1_351521418 https//www.suncalc.org/#/21.4827,40.0291,7/2024.12.23/2216/1/3

I uploaded your book as a file, and the artificial intelligence read everything you wrote from there. It takes about 6 to 7 seconds to read through the entire text(your book) and answer each of my questions. And, answer of GPT "Here’s a breakdown of potential redundancies in the document and specific areas for streamlining Biological Analogies (Protein Synthesis, Vibrations, Colors) The document uses protein synthesis as a metaphor to illustrate the Triplet Theory of translation, suggesting a biological analogy for fidelity. Similarly, vibrations and colors appear in discussions about language’s resonance and expressiveness. Here’s how these could be streamlined Protein Synthesis Rather than referencing protein synthesis in multiple sections, consider introducing it once, with a brief explanation of how this analogy relates to linguistic fidelity. Following this, other mentions could be shortened or replaced with simpler explanations of accuracy in translation. Vibrations and Colors The references to vibrations and colors are repeated in sections discussing Arabic’s richness and impact. To maintain focus, it may help to either limit these metaphors or clarify their practical implications in translation. Focusing on one consistent analogy—like linguistic fidelity or clarity—might make the argument clearer. Example Instead of separate sections, combine these analogies under a single explanation of how the “vibrational” qualities or “triplet” structure of Arabic lend precision to Qur'anic messages, avoiding multiple explanations of the same metaphor. Thematic Repetition on Arabic’s Infallibility The document frequently mentions Arabic’s “infallibility” for conveying divine messages. While this concept is essential, emphasizing it in multiple sections can feel repetitive. Here’s a suggestion Consolidate Discussions of Infallibility Combine all arguments for Arabic’s infallibility into one dedicated section. Rather than revisiting the point each time, refer back to this consolidated section as needed. This will make the document more focused while still highlighting Arabic’s unique role. Example Instead of repeating “Arabic is the infallible language for divine communication” across multiple sections, create a section titled “The Infallibility of Arabic in Qur’anic Translation” and expand on the reasons there, streamlining references to it elsewhere. Critiques of Other Translation Theories The document critiques existing translation theories, such as Ad-verbum (word-for-word) and Ad-sensum (meaning-based) methods, in several places. Here’s how to reduce redundancy in these critiques Summarize Critiques in a Single Section Rather than detailing each theory’s shortcomings multiple times, try condensing these critiques into a single section that briefly introduces each theory and discusses its limits in Qur'anic translation. This makes the critique stronger and more concise. Example Create a summary section titled “Limitations of Traditional Translation Theories” where Ad-verbum and Ad-sensum theories are introduced and critiqued in a single, focused discussion, reducing the need for repeated references throughout the document. By consolidating these areas, the document can retain its insights on Arabic’s unique qualities and the need for fidelity in translation without overextending with repeated metaphors or critiques. This will improve readability, keep the argument focused, and make each point stand out more distinctly. Overly Detailed Technical Descriptions Sections that delve into linguistic details, such as the phonetics of language or speech mechanics, provide an intricate view of Arabic but may feel excessive for readers focused on the translation methodology. Summarizing or providing these technical details as footnotes could allow the text to stay focused on its main argument, i.e., the translation methodology, while offering linguistic details as optional, supplementary information." GPT Thanks. Really amazing. Your assessment, opinion and predictions about further advancement seems plausible and realistic about future of AI. It has given very impartial analysis. It is great help for rendering the text more concise and meaningful. I think it will further help to polish the draft if we ask it to summarize each chapter indicating its overlaps with other chapters. It is not possible physically for to do this job in just short span of time as is done by AI.

The Quran is a book of symbols for AI in most questions. Oh yeah. You are cherry-picking for sure with AI and you present what is pleasing to you similar to those numeric fellas who show what came their way to be positive and hide the negative. That’s cool, yeah. AI is not programmed with Evil. Evils need intents and intents fervent to revenge and AI cannot be evil while programmed to state what is existing facts. If AI is programmed against facts and science to lie then it is a human brain. Until then you shut the fk up of your AI. Most questions to AI regarding Heaven and Hell result in symbolism or referring to respective religious faith. Isn’t that funny rotfl ?

A lot of culture is about gay, and believed "Satanic". However if you look at it, it could really have a very correct angle. Particulary in "alternative music" - see also https//www.youtube.com/playlist?list=PLnDJMaPZjZ-Y7A2mGLVCaU6MkzovGFqIP sun

I conveyed Mazhar's question exactly to the AI. And I also said, "Answer carefully, taking your time to think deeply and thoroughly". Peace This is excellent. Some basic rules need to be fed about word order of Arabic to make it think deeply and thoroughly.

Peace Emre. You say quote "The fact that Mary and Aaron were siblings is a clear piece of information. In other words, the fact that Jesus was the nephew of Moses... the Quran reinforces this information in many of its statements. In short, Joshua in the fake Torah is actually Jesus" Which verses state these facts of yours? GOD bless you . Peace.

THE AGE OF THE UNIVERSE IS THREE TIMES THE AGE OF OUR EARTH "I swear, We created the heavens, the earth, and everything in between in six days/phases. And no fatigue touched Us." (Qaf 503 "Say, 'Do you really disbelieve in the One who created the earth in two days/phases, and do you set up others as equals to Him? He is the Lord of all worlds.'" (Fussilat 419) These verses state that the universe and our universe were created in six days/phases, while our earth was created in two days/phases. In other words, the age or creation phase of the universe is three times greater than that of our earth. Today, science provides similar information it tells us that our universe is 13.5 billion years old, while our earth is 4.5 billion years old. In other words, science also points out that the age of our universe is three times that of our earth (4.5 x 3 = 13.5). To those who object by saying, "But this ratio only applies today," my answer is The universe(s) were in a six-day phase, while the earth was in a two-day phase—meaning, at the time the Quran was revealed, the universe's age was three times that of the earth. And the fact that science now says the same thing introduces us to a new miracle. By the way, let me share again the article I wrote about how the universes were created simultaneously/in tandem under the light of the Quran http//emre1974tr.blogspot.com.tr/2016/05/goklerevrenler.html And the event described in the verses mentioned in the work I linked, where stars shoot flares of light/fire, may now have been discovered/observed http//www.upi.com/Science_News/2016/10/06/Hubble-sees-star-shooting-cannonballs-into-space/9071475783632/ph2/ https//blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKOhBuRTfcem-dzOmFHsjJvxkSsK38c5FFQTf2neKai45zK8aqOoTZcWwsraflcisdlOw5PQoXutfgFJvQgUULM_1olvOFvbmVVUzDlQuIQ56b60sb2jHxtNRK52oRnvL4mIUfS8tNQOLW/s320/Cannonballs_web_1024.jpg The miracles/signs of the Quran are becoming increasingly evident with each passing day. Peace and love. (My Turkish article translated with machine) http//emre1974tr.blogspot.com/2017/02/mucizelerin-devami.html

The choice for grant of exalted stature is since their "Abstract existence", thus born with declaration as the great. Allah the Exalted pronounced كَانَ ٱلنَّاسُ أُمَّةٙ وَٟحِدَةٙ The people used to be a singular harmonious unit-group. فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّــۧنَ مُبَشِّـرِينَ وَمُنذِرِينَ Thereby, , Allah the Exalted brought into the world (ٱلنَّبِيِّــۧنَ) the Chosen and elevated allegiant - subjects to appoint them Messengers assigning the responsibility to assure-guarantee glad tidings and to caution - awaken the people. The choice of the verb بَعَثَ is very meaningful since it is semantically heavily loaded. Its primary, conceptual meaning (also called "denotative" or "cognitive" meaning) is bringing up, raising into the world; act of presenting on the scene; awaking. Its analogy is like seeds that generally "wake up" and germinate when soil moisture and temperature conditions are favourable for them to grow. It has built-in connotative meaning of prior existence of the object in dormant state. The communicative value an expression has by virtue of what it refers to, over and above its conceptual meanings is termed connotative meaning. The first question of Metaphysics or first philosophy is existence and first cause. Metaphysics is the branch of philosophy which Aristotle called as "first philosophy". It deals with the nature of existence, the being and the world and it is a subject that deals with "first causes and the principles of things". So the study of metaphysics has but to start from Man's own existence. It is no coincidence that the first occurrence of the word of semantic domain خ ل ق "creation" is about creation of humanity, reflecting the honour it has in the physical realm, and being the cause behind all created realm, though he was made to emerge/take existence in physical form when all arrangements commensurate to his status and security were set in place (2317). The cause behind "creation" is the "intent" (اِرَادَةٌ; أَرَادَ) of the Creator بَدِيعُ ٱلسَّمَٟوَٟتِ وَٱلۡأَرْضِۚ He the Exalted is the Primal Originator and Accomplisher of the Skies and the Earth. وَإِذَا قَضَىٰٓ أَمْرٙا Be informed, Provided He the Exalted has finalized-decided-completed any matter-thing, individual event — فَإِنَّمَا يَقُولُ لَهُۥ كُنْ Thereat, He the Exalted merely expresses verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state". فَيَكُونُ .١١٧ In compliance thereof and in determined natural course that (abstract but effected thing- matter - affair - person) takes existence in physical realm (which can be known- cognizable by others). It is thus explicit that before creation, any object - affair is decided and accomplished which becomes an abstract reality described by Adjectival Phrase أَمْرٙا مَّقْضِيّٙا. It will become a physical reality whenever asked to take existence in the physical realm because وَكَانَ أَمْـرُ ٱللَّهِ مَفْعُولٙا .٤٧ Be mindful; the decision and commands of Allah the Exalted is bound to get executed and become physically accomplished. It is thus evident that Allah the Exalted is referring to; let us presume for convenience of our perception, an "idea/thought" of a thing that has yet to emerge in its physical shape-existence as an "object". It indicates that the "image" or "verbal specification" of the object-thing exists prior to its physical manifestation. This also holds true for such human creators who develop or invent something from the already existing matter, though it may be vague at idea stage. Our knowledge is dependent upon the existence of matter and awareness of its name-code, which verbally mirrors it through words composed with letters and consonants of a language making us cognizant of it. Cognizant is he who can verbally mirror the image of that thing for others. This being the ground reality, We could not say with certainty regarding whether thought-idea-image-name-word mirroring the physical object is the first in existence, or the object mirrored by that Word was first in existence. Grand Qur’ān has clarified for us in simple words that the idea, thought, wish and will of a Living Being precedes the emergence of a physical reality. The idea, thought and perception and verbal description of the thing precedes its taking physical existence. It comes into Physical Realm only in compliance to a Word. There is mention of 23 Members of Galaxy in the Divine Discourse by name. After mentioning 18 of them by name they are described أُو۟لَـٟٓئِكَ ٱلَّذِينَ ءَاتَيْـنَـٟـهُـمُ ٱلْـكِـتَٟبَ وَٱلْحُكْـمَ وَٱلنُّبُوَّةَۚ They (aforementioned 18 Messengers) are the Men whom Our Majesty had given the Book; and the faculty of distinguishing wisdom and decision power (in childhood) and the Elevated status and distinction over all other creation (at birth by simultaneously descending the book earmarked for them-2213). The sequencing of granted (ءَاتَيْـنَـٟـهُـمُ) three objects is by time frame moving from present to remote past; from state of strengthen maturity to their childhood and birth. The status of elevation and distinction (ٱلنُّبُوَّةَ) is their intrinsic feature on birth; and were granted the Book (ٱلْـكِـتَٟبَ) on being assigned the responsibility of the Messenger; while in between they were granted ٱلْحُكْـمَ, the faculty of wisdom of restraining doing an evil, injustice and wrongful act. It is verbal noun that signifies the occurrence of an action or a state without association with a tense of time; therefore, it is situational. The fact that the Members of Galaxy were so selected and existed in Abstract Realm before (فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّــۧنَ) they were given existence in the physical realm. They were thus born with intrinsic identity of great and exalted over other creation. It is made explicit by mention of biography of some members of this Galaxy فَنَادَتْهُ ٱلْمَلَٟٓئِكَـةُ وَهُوَ قَآئِمٚ يُصَلِّـى فِـى ٱلْمِحْرَابِ His prayer was accepted whereby the Angels called upon him (Zakaria alai'his'slaam), while he was standing for As-sa'laat Time Bound Protocol of Servitude and allegiance, in the Secluded Chamber — أَنَّ ٱللَّهَ يُبَشِّـرُكَ بِيَحْيَـىٰ That, "Indeed, Allah the Exalted congratulates you with good news of Yahya — مُصَدِّقَـاۢ بِكَلِمَةٛ مِّنَ ٱللَّهِ He will be an affirmer and testifier; this news conveyed to you is with the word- promise of Allah the Exalted. وَسَيِّدٙا وَحَصُورٙا وَنَبِيّٙا مِّنَ ٱلصَّٟلِحِيـنَ .٣٩ And he will be honoured as distinguished dignitary and encircled by people in attendance; and at birth would be Elevated-Chosen Servant , one of the distinguished righteous". It is again mentioned يـٟزَكَرِيَّآ إِنَّا نُبَشِّـرُكَ بِغُلَٟمٛ ٱسْـمُهُۥ يَحْيَىٰ "O Zakaria! Indeed Our Majesty are conveying you good news of a son, his name is Yahya — لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَـمِيّٙا .٧ Our Majesty have not declared in foretimes this cognition of name to anyone for his sake." Upon receiving gladdening information of son named Yahya and his exalted stature at birth, he could not resist inquisitiveness, a natural urge in such circumstances, and enquired for further information. قَالَ رَبِّ أَنَّـىٰ يَكُونُ لِـى غُلَٟمٚ وَقَدْ بَلَغَنِىَ ٱلْـكِـبَـرُ وَٱمْرَأَتِـى عَاقِرٚۖ He said "My Sustainer Lord! I am curious to know how a boy- male child would take existence for me in circumstances while old age has already overtaken me to its extremity; and further my wife is infertile?" قَالَ كَذَٟلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ .٤٠ He the Exalted conveyed; "Exactly in the same circumstances it will happen as promised. Allah the Exalted does innovatively- new and creative—unprecedented whatever that He desires and decides." It is indicated that his extreme old age was not the handicap and the handicap suffered by his wife was rectified/cured وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ And mention about Zakaria when he called his Sustainer Lord — رَبِّ لَا تَذَرْنِـى فَرْدٙا وَأَنتَ خَيْـرُ ٱلْوَٟرِثِيـنَ .٨٩ "My Sustainer Lord, do leave me not in the state of a solitary individual, while the fact remains that You are the best of the inheritors." فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ Whereupon Our Majesty responded for him, and We bestowed for him Yahya — وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ And Our Majesty perfected—cured for him his wife . The other two exclusive features - attributes of the life after birth of the member of said Galaxy were يـٟيَحْيَىٰ خُذِ ٱلْـكِـتَٟبَ بِقُوَّةٛۖ "O Yahya! You hold the Book implementing it with firmness". وَءَاتَيْنَـٟهُ ٱلْحُكْـمَ صَبِيّٙا .١٢ And earlier Our Majesty had given him the faculty of distinguishing wisdom, decision power, while he was still a child — The childhood of another two members of the Galaxy, i.e. Iesma'eile and Yusuf is also mentioned in the Discourse that reflects they were bestowed wisdom and decision power very early to keep their lives spotless of any blame or shame- worthy instance. The fact that the Members of this Galaxy are endowed this exalted characteristic since birth is explicit from another mentioned instance وَبَشَّـرْنَٟهُ بِإِسْحَٟقَ نَبِيّٙا مِّنَ ٱلصَّٟلِحِيـنَ .١١٢ And Our Majesty delighted him (Iebra'heim alai'his'slaam) with the news of Ies'hauq to be born as Elevated and Chosen Allegiant, one of the distinguished Perfectionists. The son was born in similar circumstances وَٱمْرَأَتُهُ قَآئِمَةٚ فَضَحِكَتْ While his wife was standing , Hearing the news of a son she laughed, فَبَشَّـرْنَـٰـهَا بِإِسْحَٟقَ وَمِن وَرَآءِ إِسْحَٟقَ يَعْقُوبَ .٧١ Thereat, Our Majesty had given her the good news of Ies'hauq and after Ies'hauq grandson Ya'qoob . قَالَتْ يَٟوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۟ عَجُوزٚ وَهَـٟذَا بَعْلِـى شَيْخٙاۖ She exclaimed; "how serious a thing for me! Will I give birth to a child while I am aged woman and this, my husband, is in very old stage. إِنَّ هَـٟذَا لَشَىْءٌ عَجِىبٚ .٧٢ Indeed this would certainly be a strange, unheard, amazing phenomenon." It is further explained فَأَوْجَسَ مِنْـهُـمْ خِيفَةٙۖ Thereat, (finding them not taking food) he felt the perception of slight apprehension from them (without exhibiting on face) — قَالُوا۟ لَا تَخَفْۖ They said, "Please be not apprehensive — وَبَشَّـرُوهُ بِغُلَٟمٛ عَلِيـمٛ .٢٨ And they gave him the good news of birth of a highly knowledgeable son. فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِـى صَرَّةٛ فَصَكَّتْ وَجْهَهَا Sequel to listening this, his wife came in face to face in a contracted/wrapped state, immediately realizing having reflexively entered, feeling shy she covered her face with hand— وَقَالَتْ عَجُوزٌ عَقِيـمٚ .٢٩ And said, "An old barren woman! " قَالُوا۟ كَذَٟلِكِ قَالَ رَبُّكِۖ They replied to her, "This will happen in this condition; because, Madam, this has been said by the Sustainer Lord of you — إِنَّهُۥ هُوَ ٱلْحَكِيـمُ ٱلْعَلِيـمُ .٣٠ Indeed He the Exalted is Infinitely Just Supreme Administrator of the created realms; the Fountain and Setter of knowledge - science of visible and invisible domains.".

And finally the Arab Muslims Ans. the Qur'an permits men to have sexual access to “what their right hands possess,” meaning female captives or slaves (Q. 23.5-6; 70.29-30). Salaam, why would that be any different from Fir`awna? Why would one rape those what entrust right hands (oaths) theirs? If your neighbor entrusts you with the keys to their house while on vacation, would you ransack it and steal? However, they had consciously and purposely decided to leave your wives alive Imprecise assertion Nisa encompasses womenfolk of any age and status as explicitly defined in the Qur'an.

Salam, That's one of the dumbest things on the internet. He's braying with that clown in Arab garb to appeal to the ignorant. 4829 Muhammad (who praise) messenger الله and the ones with him more vigorous of on (against) the disbelievers affectionate of between them thou see them kneel of prostrate of pursuing bounty of from الله and approval of marks theirs in faces theirs from the effect the prostration such similitude them in the Torah and similitude them in the Injeel … (i.e., the gospel according to Jesus—not Mark, Matthew, Luke, John, et al.) The Qur'an was transmitted orally by millions from the time of revelation until today whereas old manuscripts (used as memory aids) appeared years later and were sent to the main provinces along with a 'reciter,' as I have already shown some with 'markings' below. وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ 3144 and not Muhammad (whom praise) except messenger https//i.postimg.cc/W12YW43k/muhamad.jpg See the 8th line from the bottom "Emanet 13" estimated date 650 - 750 https//corpuscoranicum.de/en/manuscripts/59/page/24v?sura=3&verse=144 For better study suggest videos by Rabbi Tovia Singer https//www.youtube.com/watch?v=PVUheV-Gw7w Likewise, videos by professor Gabriel Said Reynolds https//www.youtube.com/@ExploringtheQuranandtheBible Salam bro, I know Rabbi Tovia singer and Gabriel Reynolds. He attacks cheery picks what he wants, and I don't remember which video he cited, Patricia Clon,e, doubting the historicity of Muhammad and using her as a scholar. But what he does not tell his audience is that Patricia Crone changed her views later and admitted Muhammad did exist Patricia Crone "In the case of Mohammed, Muslim literary sources for his life only begin around 750-800 CE (common era), some four to five generations after his death, and few Islamicists (specialists in the history and study of Islam) these days assume them to be straightforward historical accounts. For all that, we probably know more about Mohammed than we do about Jesus (let alone Moses or the Buddha), and we certainly have the potential to know a great deal more. There is no doubt that Mohammed existed, occasional attempts to deny it notwithstanding. His neighbours in Byzantine Syria got to hear of him within two years of his death at the latest; a Greek text written during the Arab invasion of Syria between 632 and 634 mentions that "a false prophet has appeared among the Saracens" and dismisses him as an impostor on the ground that prophets do not come "with sword and chariot". It thus conveys the impression that he was leading the invasions" He attacks the historicity of Muhammad forgetting many Christian scholars attack the historicity of Jesus and the Bible as a whole But I would be happy if our brothers in this forum took the time to refute him in his channel comment section or even have a YouTube debate. God bless all

Peace emre1974tr, What you say is true, but this creation is composed of both negative and positive (I know you know this) so, let's choose to have as much positive influence as we can. God bless you peace If you do positive things and follow the verses, this world will become like a paradise. Peace

Salam, 43 twosome (paired) and three and four (all masculine) so if fear you (pl.) that not thou equitable/justly ye of fawāĥidatan/so unified (f) or what entrust right hands yours address is the community likewise see 9 instances 2213 'ummatan wāĥidatan - community unified or single (f) 3446 say solely I advise you biwāĥidatin/in single (thought) that thou stand ye of to God mathná/twosome and individually 2827 said indeed I want that 'An 'Unkiĥaka Work arrangement for those without the means to marry. Similar to the Torah where Jacob marries Leah and Rachel. Salam bro, What is addressing the community? For community to do what? Can you translate the whole verse. For men to marry twosome? Please can you explain sell God bless

865 The word ‘Ishruun’ doesn’t mean the even number 20.. and it is precisely called ‘ Ishrain’… So 865 is all about twenty at a time.. 865 if beeth among you عِشْرونَ twenty (20) steadfast triumphed they of two hundred (200) and if beeth among you hundred (100) triumphed they of thousand of (1,000) Salaam, I don't know where to start or why you flipped to this thread/topic—maybe numbers... Cardinal Numbers 1 – 10 1 واحِدٌ 2 إثْنانِ 3 ثَلاثَةٌ 4 أَرْبَعةٌ 5 خَمْسةٌ 6 سِتّةٌ 7 سَبْعةٌ 8 ثَمانِيةٌ 9 تِسْعةٌ 10 عَشرَةٌ four students (masculine) أربعةُ طلابٍ four students (feminine) ارْبَعُ طالباتٍ Cardinal Numbers 11 – 19 masculine, feminine 11 أحَدَ عَشَرَ إِحْدي عَشْرةَ 12 Nominative إثْنا عَشَرَ إثْنَتا عَشْرةَ 12 Acc./Gen. إثْنَيْ عَشَرَ إِثْنَتَيْ عَشْرةَ 13 ثلاثةَ عَشَرَ ثلاثَ عَشْرةَ 14 أَرْبَعةَ عَشَرَ أرْبعَ عَشْرةَ 15 خَمْسةَ عَشَرَ خِمْسَ عَشْرةَ 16 سِتّةَ عَشَرَ سِتَّ عَشْرةَ 17 سَبْعةَ عَشَرَ سِبْعَ عَشْرةَ 18 ثَمانيةَ عَشَرَ ثمانيَ عَشْرةَ 19 تِسْعةَ عَشَرَ تِسْعَ عَشْرةَ nineteen morons (masculine) تِسْعةَ عَشرَ بليداً Cardinal Numbers 20-99 Nominative, Acc./Gen. 20 عِشْرونَ عِشْرينَ 30 ثَلاثونَ ثَلاثينَ 40 أَرْبَعونَ أَرْبَعينَ 50 خَمْسونَ خَمْسينَ 60 ستّونَ ستّينَ 70 سَبْعونَ سَبْعينَ 80 ثَمانونَ ثَمانينَ 90 تِسْعونَ تِسْعينَ thirty-eight morons (19x2) ثمانيةٌ وثلاثونَ بليدا Ordinal Numbers 1 – 10 first ألأَوَّلُ second الثّاني third الثّالِثُ fourth الرّابِعُ fifth الْخامِسُ sixth السّادِسُ seventh السابعُ eighth الثّامِنُ ninth التّاسِعُ tenth الْعاشِرُ Ordinal Numbers 11-19 Masculine, Feminine The ordinals from 11 to 19 are always in the accusative case (as are the cardinals). If the noun is masculine, both parts of the ordinal will be masculine; if the noun is feminine, both parts will be feminine. eleventh الحادِيَ عَشَرَ الحادية عَشْرةَ twelfth الثانيَ عَشَرَ الثانيةَ عَشْرةَ thirteenth الثالثَ عَشَرَ الثالثةَ عَشْرةَ fourteenth الرابعَ عَشَرَ الرابعةَ عَشْرةَ fifteenth الخامِسَ عَشَرَ الخامسةَ عَشْرةَ sixteenth السادِسَ عَشَرَ السادسةَ عَشْرةَ seventeenth السابعَ عَشَرَ السابعةَ عَشْرةَ eighteenth الثامنَ عَشَرَ الثامنةَ عَشْرةَ nineteenth التاسعَ عَشَرَ التاسعةَ عَشْرةَ the ninetieth التِسعونَ the twentieth العِشرونَ

To summarize In verse 11 the deceased has no spouse, in verse 12 the deceased has spouse, and in verse 176 the deceased has only siblings... Resolution of Heritage Verses Each of the heritage verses, Nisa 11, 12 and 176, actually offers separate formulas for individual situations. In fact, each sentence in these verses mentions a separate situation and formula in its own right... When I was researching it online, I saw that there were people who noticed and said that these three verses gave separate formulas in them. But as I said, not only the verse, but also every sentence in the verses also mentions a different situation and sharing in its own right. Each sentence is a separate list of heirs and the proportions they will receive. Whoever's mentioned in the sentence, they're the only heirs. So either they're alive, or they're still being inherited, even if they're others. Therefore, in fact, there is no ratio to each other, common formula, hunting, as the sects practice. In Nisa 11, for example, "If there are more than two women, they own two-thirds of what the deceased leaves." is a separate formula alone (if only girls are heirs and more than two girls, this rate applies, or else it is not in other stylish and circumstances). And so the stones are in place. In any case, it's enough. Not only is there increased inheritance in some cases, but there is also who will be given this increased amount in light of the verses. (E.g. Verse 8 of Nisa...) Now let's write verses Nisa 11, 12, and 176 describing this heritage share and then provide an example of analysis through one Nisa 411 God directs you regarding the inheritance of your children "To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise." 412 And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no ascendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate. 4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things. As an example, let's open up the information given in verse 11. I have said that each of these verses, let alone each sentence in them, offer separate formulas for different situations. Let's present his analysis Nisa "Allah advises you regarding your children For the male, the share of two females." That is, if the heirs consist of only children and there are both male and female children, male children will receive 2 units, while female ones will receive 1 unit. Briefly, with an example, if there is 300 L. inheritance and a man and a woman have children, the male will receive 200 L. and the woman will receive 100 L. "If they are more than two women, they have two-thirds of what the deceased left." So if they only have daughters as inheritors and their number is more than two, they have two-thirds of the inheritance. Here I would like to draw your attention again; The desired here is for girls to receive two-thirds only and only in this case. Otherwise, there is no such share in other terms and conditions. (By the way, considering the statement in verse 176, if the inheritors are 2 girls, these 2 people share two thirds). If we continue with the 300 L. example, they only have girls and if they are more than two, they share 200 liras among them. "If the child is just a woman, he owns half the inheritance." As stated in the continuation sentence in the verse, if the deceased left only a single daughter she could receive half of the inheritance. Again, if we go over 300 Lira, 150 Lira means this one girl child. "If the deceased has a child, he will have a sixth share for each of the parents as he left them behind." We understand from this statement that this time the heir has left his parents behind as well as his children, and that's why they have a share (one sixth for each ...). Of the 300 lira, 50 lira belongs to the mother, 50 lira to the father, and the remaining is the children. "If the deceased has no children and his parents have inherited him, then his mother is one third." In this sentence in Nisa 11 verse, it is mentioned that "only the mother and father are inheritors". So this time there are no children, only the parents of the deceased are inheritors (even if there are siblings or something left behind, they are not inheritors). In this case, the mother received a third. Since the share rate is not given although the father is mentioned in the sentence, the remaining two thirds means your father. In this case, the mother receives 100 Liras of 300 Liras, while the father receives 200 Liras. "If he has siblings, his mother's share is one-sixth of what is left of his will and debt." If the deceased has a mother but does not have a father and also has siblings, the share of the mother decreases to one in six. The rest are shared by the brothers. But let's repeat, if the father had also been the father, only the mother and father would have received the estate, and the siblings would not have their share ... (And as it is understood from the verses, if the deceased has a child, the siblings cannot get a share.) Likewise, in verses 12 and 176, special cases and formulas are mentioned, sentence by sentence. For example, if the deceased left a spouse in verse 12, verse 176 tells how the division would be if only siblings / siblings left behind, and as I said, each sentence in these verses contains a list of heirs and a formula. If you wish, let us briefly examine the verse 176 of Nisa in this context 4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things. Here, too, "if only siblings are heirs", it is explained what the proportions are and of course, each sentence offers a separate list and a separate formula If the heir is only 1 sister, half of the inheritance, If the heir is 1 brother, he takes all of the inheritance, If 2 sisters are heirs, they get two-thirds, If only the siblings are inheritors and they are men and women, that is, of both sexes, they share the entire estate as one (female) and two (male). By the way, we indirectly understand from these verses that if there are only many brothers left, these sisters will receive the entire inheritance, or if there are more than two sisters (referring to verse 11), these sisters will receive two-thirds of the inheritance (equally divided among themselves). If you read verses 11 and 176 of Nisa one after the other, you will see that the rates given to boys and girls only when children are inheritors in verse 11 are exactly the same as those given to brothers and sisters when only brothers are inheritors in verse 176. (Incidentally, let us state that the siblings mentioned in one sentence of Nisa 12 verse and the deceased's spouse are the heirs. But in this verse 176, "only brothers" are heirs.) In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only brothers. And as it is known, what is essential is the testament according to the verses, and these rates are for the division of the remaining property after the will is fulfilled and the debts, if any, are paid. As you can see, there are none of the problems such as insufficient inheritance or courtyard. The verses describe the sharing of heritage in a flawless manner. The important point here is to be able to see that each sentence gives a separate formula according to a separate list of heirs. In other words, each sentence in the verses gives a unique list of heirs and tells what the heirs will receive in this case. While solving problems related to inheritance sharing, it is checked who the surviving heirs are, and the inheritance is divided by determining which sentence of the verses related to inheritance. As an example, let's solve the question involving 3 famous girl heirs. "A man dies and leaves behind a mother, a father, three daughters and a wife. How will the heritage be shared? ". Since both the spouse and the children are inheritors here, the fourth sentence of Nisa 12 verse describes the relevant section (each sentence of this verse describes what should be done if there is a surviving spouse) ". And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind" According to this sentence, if the man leaves his wife behind and has children, only these people can be inheritors. His wife gets one eighth of the estate, and the children get seven eight . Even if the deceased has a mother, father or siblings, he cannot get a share in this case. As I said, each sentence gives a separate heir list and formula, and as you can see, inheritance is always enough. Increasing inheritance is in question only in some cases, again, as I mentioned at the beginning of my article, there are verses containing signs that show who this increased heritage can be given ... For example 48 And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.

peace BH, You need to write a book ar article on these findings. They are helpful. Salaam Wakas, There are thousands of recitations https//erquran.org/ 222 سُكْرَىٰ وَمَا هُمْ بِسُكْرَىٰ sukrā wa-mā hum bi-sukrā (14 letters) 222 سَكْرِىٰ وَمَا هُمْ بِسَكْرِىٰ sakrē wa-mā hum bi-sakrē (14 letters) 222 سَكْرَىٰ وَمَا هُمْ بِسُكْرَىٰ sakrā wa-mā hum bi-sukrā (14 letters) 222 سَكْرَىٰ وَمَا هُمْ بِسَكْرَىٰ sakrā wa-mā hum bi-sakrā (14 letters) 222 سُكَارَىٰ وَمَا هُمْ بِسَكْرَىٰ sukārā wa-mā hum bi-sakrā (15 letters) 222 سَكْرَىٰ وَمَا هُمْ بِسُكَارَىٰ sakrā wa-mā hum bi-sukārā (15 letters) 222 سَكَارَىٰ وَمَا هُمْ بِسَكَارَىٰ sakārā wa-mā hum bi-sakārā (16 letters) 222 سُكَارَىٰ وَمَا هُمْ بِسُكَارَىٰ sukārā wa-mā hum bi-sukārā (16 letters) While the oldest manuscripts are different... 222 سكرىا وما هم بسكرىا spelled with trailing alifs (16 letters) a drunken state (sukārāan) and not themselves in a drunken state (bisukārāan) Arabe 328 (c) see 5th line from Bismillah https//corpuscoranicum.de/en/manuscripts/158/page/82v?sura=22&verse=2 Ma VI 165 see 4th and 5th line from bottom https//corpuscoranicum.de/en/manuscripts/107/page/24r?sura=22&verse=2 "Emanet 13" see 3rd line from the top https//corpuscoranicum.de/en/manuscripts/59/page/117v?sura=22&verse=2

Testate succession 3.1. The rules and guidelines given for sharing the inheritance are aimed at avoiding heartburning, bickering and ill feelings amongst the members of bereaved family. The first decree is كُتِبَ عَلَيْكُـمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْـرٙا ٱلْوَصِيَّةُ  لِلْوَٟلِدَيْنِ وَٱلۡأ ََقْرَبِيـنَ بِٱلْمَعْـرُوفِۖ حَقّٙا عَلَـى ٱلْمُتَّقِيـنَ ١٨٠ The Oral Bequest in favour of the Mother and Father and the relatively Near-Relatives in accordance with the prevalent well known norms has been prescribed-decreed upon you people. This Oral Bequest is to be bequeathed at the point in time when natural death has approached someone of you if he is leaving behind worldly wealth —The Oral Bequest is mandatory-incumbent upon those who sincerely endeavour to attain salvation. 3.2. The definite verbal noun ٱلْوَصِيَّةُ is the proxy subject of Passive perfect verb كُتِبَ meaning something ordained, decreed. This noun stems from Root و ص ى. It leads to the perception of connecting, joining a thing with another; and commanding, enjoining. It denotes bequeath. 3.3. The striking point to observe is that ٱلْوَصِيَّةُ" The Bequest" is prescribed in relation to point in time. Its time is when a person expects that the death is close by. The time of announcing a Will is not when one is hale and hearty. It should be noted that ٱلْوَصِيَّةُ "The Bequest" by the testator is NOT for the offspring and spouse but is to be bequeathed only for the Parents and the near-relatives. The object of Preposition in the phrase لِلْوَٟلِدَيْنِ is restrictive, denoting only biological father and mother. It does not include honorific fathers like grand father, uncle. 3.4. Since the bequeath is the integral part of the law of inheritance it is emphasized حَقّٙا عَلَـى ٱلْمُتَّقِيـنَ where حَقّٙا is cognate adverb (مفعول مطلق)) meaning that it is prescribed as an obligation, mandatory, incumbent upon those who sincerely endeavour to attain salvation by remaining within the bounds prescribed. 3.5. The bequest (ٱلْوَصِيَّةُ) can be modified only in case of patent/evident injustice by a testator فَمَنۢ بَدَّلَهُۥ بَعْدَ مَا سَـمِعَهُۥ فَإِنَّمَا إِثْمُهُۥ عَلَـى ٱلَّذِينَ يُبَدِّلُونَهُۥٓۚ إِنَّ ٱللَّهَ سَـمِيعٌ عَلِيـمٚ ١٨١ Thereat, if someone changed the bequest after having listened it then the guilt of it shall only be upon those who change-substitute the bequeath. It is a fact that Allah the Exalted is eternally the Listener, the All-Knowledgeable. فَمَنْ خَافَ مِن مُّوصٛ جَنَفٙا أَوْ إِثْمٙا فَأَصْلَحَ بَيْـنَـهُـمْ فَلَآ إِثْـمَ عَلَيْهِۚ إِنَّ ٱللَّهَ غَفُورٚ رَّحِـيـمٚ ١٨٢ However, if he who apprehended partiality or evident injustice by a testator and thereby struck a correction amongst them (the beneficiaries) and affected party, not at all a blame is upon him . Indeed Allah the Exalted is repeatedly Forgiving-Overlooking; the fountain of Mercy. 3.6. The Bequest (ٱلْوَصِيَّةُ) by the Near dying Person leaving behind worldly wealth is the original and integral part of distribution of Inheritance. Therefore, detailed procedure is laid down for it and its verification يَٟٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟ O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen; شَهَٟدَةُ بَيْنِكُـمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِيـنَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٛ مِّنكُـمْ Witnessing between you by two men of your family-tribe who enjoy just repute is prescribed while making the Bequest at the time the natural death has approached someone of you people. أَوْ ءَاخَرَانِ مِنْ غَيْـرِكُمْ إِنْ أَنتُـمْ ضَرَبْتُـمْ فِـى ٱلۡأَرْضِ فَأَصَٟبَتْكُـم مُّصِيبَةُ ٱلْمَوْتِۚ Or witness two strangers-alien men who are other than of your people-tribe if you were journeying in land whereat the trouble of natural death has reached you. تَحْبِسُونَـهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُـمْ If you people, having felt irritating suspicion about communication of oral bequest, are holding them (two aliens), thereby they both swear by Allah the Exalted, after As-Sa'laat. to the effect لَا نَشْتَـرِى بِهِۦ ثَمَنٙا وَلَوْ كَانَ ذَا قُرْبَـىٰۙ وَلَا نَكْتُـمُ شَهَٟدَةَ ٱللَّهِ إِنَّــآ إِذَٙا لَّمِنَ ٱلْءَاثِمِيـنَ ١٠٦ "We wish not any worldly gain in disclosing the bequest of the deceased even if the beneficiary be our near one; And nor we are withholding-concealing the testimony made in the name of Allah the Exalted. If we did that, truly we would instantly be among the Sinners." فَإِنْ عُثِرَ عَلَـىٰٓ أَنَّـهُمَا ٱسْتَحَقَّآ إِثْـمٙا Thereat, if it became evident that they two had sinfully sought assigning shares — فَـٔ�َاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسْتَحَقَّ عَلَيْـهِـمُ ٱلۡأ�َوْلَيَٟنِ Thereby, let the other two men stand; at the place of those two, who are the near-kin having claimed a more lawful right against them (the beneficiaries) suggested by the earlier two. فَيُقْسِمَانِ بِٱللَّهِ لَشَهَٟدَتُنَآ أَحَقُّ مِن شَهَٟدَتِـهِمَا وَمَا ٱعْتَدَيْنَآ إِنَّـآ إِذٙا لَّمِنَ ٱلظَّـٟلِمِيـنَ١٠٧ Thereat, they two swear by Allah the Exalted to the effect "Indeed our testimony is stronger fact-truth than the testimony of both two of them— And we both have not transgressed beyond truth. If we would have done that, truly we would be amongst the transgressors-distorters of fact." ذَٟلِكَ أَدْنَـىٰٓ أَن يَأْتُوا۟ بِٱلشَّهَٟدَةِ عَلَـىٰ وَجْهِهَآ أَوْ يَخَافُوٓا۟ أَن تُرَدَّ أَيْمَٟنُۢ  بَعْدَ أَيْمَٟنِـهِـمْۗ This mode of verification is better suited which will prompt the people to give the testimony exactly on its face-as was bequeathed by the deceased testator — Or else they might apprehend that it might be rejected by other oaths taken after their attestation. وَٱتَّقُوا ٱللَّهَ وَٱسْـمَعُوا۟ۗوَٱللَّهُ لَا يَـهْدِى ٱلْقَوْمَ ٱلْفَٟسِقِيـنَ ١٠٨ And you people sincerely endeavour to attain the protection from Allah the Exalted —Moreover, you are directed to attentively listen . Mind it; Allah the Exalted does not guide those people who are aberrant-the promise breakers and transgressors of the prescribed bounds. 3.7. The Bequest (ٱلْوَصِيَّةُ) by the death expecting Person; leaving behind worldly wealth, subsequent to his death, is partially modified and superseded by Allah the Exalted by apportioning certain part of his wealth; inalienably assigning it to certain Survivors. As for the remaining part of wealth, the Will can also be modified to make corrections for visible tilt and injustice by the Testator. In case he died a sudden death without leaving the Will, it is for surviving kin of just repute to administer justice regarding the part of wealth other than inalienably apportioned by Allah the Exalted فَرِيضَةٙ مِّنَ ٱللَّهِۗ This Ordinance regards permanently determined apportionment of inheritance is a time bound obligation imposed by Allah the Exalted. وَصِيَّةٙ مِّنَ ٱللَّهِۗ This Binding Ordinance of Apportionment of Inheritance is promulgated by Allah the Exalted for adhering it-ever sticking to it. 3.8. The bereaved offspring will become the Father-Orphans who might be youngsters at the time of death of their Father, whereby, their inheritance will be looked after their guardian and transferred on gaining strengthen maturity وَ ءَاتُوا۟ ٱلْيَتَٟمَىٰٓ أَمْوَٟلَـهُـمْۖ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِۖ And you are directed to give the bereaved children of fathers—father-orphans their inherited property and wealth Be mindful; you should not replace their valuable property-wealth with invaluable-junks. وَلَا تَأْكُلُوٓا۟ أَمْوَٟلَـهُـمْ إِلَـىٰٓ أَمْوَٟلِـكُـمْۚ إِنَّهُۥ كَانَ حُوبٙا كَبِيـرٙا ٢ Moreover, you should not devour-consume-absorb their wealth in your personal belongings. Indeed this is a great crime-major sin; self destruction . وَٱبْتَلُوا۟ ٱلْيَتَـٟمَىٰ حَتَّـىٰٓ إِذَا بَلَغُوا۟ النِّكَاحَ And you (the guardians) keep testing-educating-evaluating the father-Orphans until the point in time they have crossed over to the Age of Nikah Marriage-Matrimonial Bond — فَإِنْ ءَانَسْتُـم مِّنْـهُـمْ رُشْدٙا فَٱدْفَعُوٓا۟ إِلَيْـهِـمْ أَمْوَٟلَـهُـمْۖ Thereat, subject to having observed intellect, sound judgment, rectitude of action and good management of affairs in them, you thereby release their inherited property-wealth to them. وَلَا تَأْكُلُوهَآ إِسْرَافٙا وَبِدَارًا أَن يَكْـبَـرُوا۟ۚ And during this period you should not consume it (inheritance) wastefully and hastily fearing that they (father-Orphans) might grow mature. وَمَن كَانَ غَنِيّٙا فَلْيَسْتَعْفِفْۖ وَمَن كَانَ فَقِيـرٙا فَلْيَأْكُلْ بِٱلْمَعْـرُوفِۚ And should someone (guardian) be affluently self sufficient, thereby, he should remain abstinent from orphan's wealth — But if he who is a poor guardian, he should consume for himself what is just and reasonable in accordance with known norms of society. فَإِذَا دَفَعْتُـمْ إِلَيْـهِـمْ أَمْوَٟلَـهُـمْ فَأَشْهِدُوا۟ عَلَيْـهِـمْۚ وَكَفَىٰ بِٱللَّهِ حَسِيبٙا ٦ Then when you release their inherited property to them (father-orphans), make it a witnessed occasion upon them. Be mindful; Allah the Exalted is All-Sufficient for reckoning. وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيـمِ إِلَّا بِٱلَّتِـى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥۚ Further, you should not approach the inherited property of certain father-orphan; except handling it in the best manner, until he might attain the age of his full strength age of marriage/Nikah. وَأَوْفُوا۟ بِالْعَهْدِۖ إِنَّ ٱلْعَهْدَ كَانَ مَسْـُٔولٙا ٣٤ And you people are directed to fulfill your commitment - contractual obligation. Indeed the contract - solemn pledge has always been subject to be questioned. 3.9. These instructions regarding foul play with the inherited property of others are with verbs in Jussive Mood by Prohibitive Particle. There are people who usurp the inheritance share of others وَتَأْكُلُونَ ٱلتُّـرَاثَ أَكْلٙا لَّمّٙا ١٩ And you people usurp the inheritance, by combining it with personal resources. وَتُحِبُّونَ ٱلْمَالَ حُبّٙا جَـمّٙا٢٠ And you people love to accumulate wealth, intensive love. 3.10. People are warned and asked to remember a possibility وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِـمْ ذُرِّيَّةٙ ضِعَٟفًا خَافُوا۟ عَلَيْـهِـمْ And the guardians-people should squeeze humbly that had it were they leaving behind the assets with weak children, how fearful for them they would have been! فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلٙا سَدِيدًا٩ Therefore, they should sincerely endeavour for the protection of Allah the Exalted — And they should speak in a straight forward manner with words of unambiguous import stating distinctly—like a wall which segregates and makes distinct two areas. إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٟلَ ٱلْيَتَٟمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِـى بُطُونِـهِـمْ نَارٙاۖ Know the certain fact and eventuality about those who consume the property of father-orphans unjustly —They in the final analysis only ingest fire in their bellies — وَسَيَصْلَوْنَ سَعِيـرٙا ١٠ And soon will they warm scorching temperature of Hell-Prison. 3.11. The manners for showing open heartedness to non-stake holders at the time of division of inheritance are also prescribed وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُـرْبَـىٰ وَٱلْيَتَـٟمَىٰ وَٱلْمَسَٟكِيـنُ فَٱرْزُقُوهُـم مِّنْهُ Take note in case the near relatives-non stakeholders; and the father-orphans; and the destitute have also come at the time of the division of inheritance; thereat you feed them-give something out of divisible wealth to them. وَقُولُوا۟ لَـهُـمْ قَوْلٙا مَّعْـرُوفٙا ٨ Moreover, speak to them a statement with kind and polite words of known import-true significance. 3.12. Before we proceed to find the allocation of shares out of the wealth determined and inalienably apportioned by Allah the exalted, superseding the Bequest of the deceased made in favour of parents and near relatives, we might capture what is advised here-before in different Ayahs a) The Offspring of the deceased could be grown up women and men, or be children called father-Orphans. The grown up will get the share straight away while the share of young children will be kept apportioned for delivery on strengthen maturity. b) The inherited wealth should not be the focus of attention, rather the appeasement of all relatives and other visitors should be the primary consideration. They need to be fed with pleasantries and respectfully dealt with. c) Depending upon the offspring, parents and blood relatives surviving at the time of death of a person leaving assets, the fortunes for some may diminish, or might enhance in another situation. d) Allah the Exalted made it incumbent upon the death expecting wealthy person to orally narrate the Bequest to two men of good repute in favour of Father and Mother, and the Near Relatives that includes orphaned grand-offspring and adopted, under-patronage persons. This Bequest does not confer any right upon the bequeathed wealth so long the Person is living. He might have wrongly judged about his death. After his death, the Bequest is superseded by Allah the Exalted to the extent of shares apportioned and inalienably assigned by Him the Exalted in favour of certain Relatives as we will read hereafter. As for the remaining part of wealth, the Bequest can also be modified by the kin of repute to make corrections for visible tilt and injustice by the Testator.

22.31. I have found that the best way to understand a concept and character in pure obvious manner void of illusions and delusions is forward time travel into Hereafter and to peep into the Hell-Prison and hear the ongoing skirmishes and heated exchange of mutual allegations and explanations between the Chieftains and their followers. Let us go there and find the chieftains of Mecca of the days of revelation of Grand Qur'an who are referred in 26 as Deniers of Allah the Exalted about whom news was given they will not believe in Messenger and Qur'an. They did say to people about their determined decision and resolve وَ قَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِـهَٟذَا ٱلْقُرْءَانِ وَ لَا بِٱلَّذِى بَيْـنَ يَدَيْهِۗ Know it; those (Elite of Polytheists) who refused to accept you as the Messenger said to their people—"We will never believe in this Qur’ān and nor in that one which is stated as Revelation in front of it (previously the guidance, Injeel)." 22.32. The elevated Messenger and through him we are taken into the Hereafter to watch this scene and hear conversation between the chieftains and their under influence subject tribesmen of Arabian Peninsula وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٟلِمُونَ مَوْقُوفُونَ عِندَ رَبِّـهِـمْ يَرْجِعُ بَعْضُهُـمْ إِلَـىٰ بَعْضٛ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْـبَـرُوا۟ لَوْلَآ أَنتُـمْ لَـكُنَّا مُؤْمِنِيـنَ ٣١ And would that if you the Messenger see when the wrong doers/evil mongers will be made to stop for their Sustainer Lord — Some of them will throw back the word to some — Saying those who were made the weak/ruled segments of society to those who demonstrated arrogance having made themselves obsessed with pride of grandeur, "Alas, had you not been there we would have certainly been believers of the Messenger and Qur’ān." 22.33. The subjects (ٱلضُّعَفَٟٓؤُا۟) have pointedly charged and held responsible their chieftains, rulers (مُّسْتَكْبِـرُونَ) for their failure to believe in the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and Qur’ān which they would have certainly believed were they not their leaders and persuaders. Let us more attentively hear the reply and argument of the Chieftains which might enlighten us as to why people easily become prey and victim of satanic minded psychological manipulators and intelligentsia قَالَ ٱلَّذِينَ ٱسْتَكْـبَـرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَـحْنُ صَدَدنَٟكُـمْ عَنِ ٱلْـهُدَىٰ بَعْدَ إِذْ جَآءَكُمۖ بَلْ كُنتُـم مُّجْرِمِيـنَ ٣٢ Those who demonstrated arrogance having made themselves obsessed with pride of grandeur replied to those who were made the weak/ruled segments of society, "Did we avert you from the Guidance after that it had reached you people? No, the fact is that you people were yourself the criminals (Non Muslims)". 22.34. They refuted the charge of their subjects and disclosed the real cause of their not becoming believers despite having received the Qur’ān which they referred by its epithet ٱلْـهُدَىٰ The Guide-Guidance. Their mentioning of Qur’ān by ٱلْـهُدَىٰ brings us back to their worldly life when they were holding a private meeting with the exalted Messenger in Mecca and were expressing fear and political concern that by believing "مُحَمَّدٚ رَّسُولُ ٱللَّهِ" that Muhammad is the Messenger of Allah the Exalted they would politically and socially become downgraded. وَقَالُوٓا۟ إِن نَّتَّبِــعِ ٱلْـهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآۚ And they polytheist elite of Mecca said, "If we pursue the Guidance along with you it would be rendering ourselves downgraded, deprived of authority and social position in our own City". 22.35. Negating/rebuking the charge of having distracted them away from the Guidance they declared they were themselves مُّجْرِمِيـنَ criminals. It is disclosure that they could not become the believers of the elevated Messenger and Qur’ān because they were already living a life of defiance and were Non-Muslims meaning thereby they were already away from belief in Allah the Exalted and Hereafter, or had pushed it aside concealed in dark areas of their brain. It reveals they were clear in perceptions that the Messenger and Divine guidance becomes irrelevant for a person who believes not in Allah the Exalted, Resurrection and Afterlife in the Hereafter, and prefers to remain entangled to worldly interests and considerations enslaving himself to desires and obsessions. "The Criminals-ٱلْمُجْرِمِيـنَ" is the opposite of ٱلْمُسْلِمِيـنَ The Muslims. إِنَّ لِّلْمُتَّقِيـنَ عِنْدَ رَبِّـهِـمْ جَنَّٟتِ ٱلنَّعِيـمِ٣٤ أَفَنَجْعَلُ ٱلْمُسْلِمِيـنَ كَٱلْمُجْرِمِيـنَ٣٥ Certainly the lush green Gardens/Paradise of Delight is exclusively for those who sincerely endeavour to attain salvation as award from their Sustainer Lord. Would then Our Majesty declare and treat the Muslims submitters that follow the Code of conduct Islam equally like those who are the Criminals? 22.36. The subjects refuted the statement of their chieftains, disclosing it were they persistently making deceptive planning during night and day to persuade and direct them for disbelieving in Allah the Exalted, otherwise declare other gods as equate/complementary/associate with Him/Allah the Exalted. وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْـبَـرُوا۟ بَلْ مَكْرُ ٱلَّيلِ وَٱلنَّـهَارِ إِذْ تَأْمُـرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادٙاۚ And said those who were made the weak/ruled segments of society to those who demonstrated arrogance obsessed with pride of grandeur — "No the fact is that it were your deceptions planned at night and day when you kept directing us disbelieving in Allah, or otherwise we would declare some other gods as equate/complementary for Him/Allah the Exalted." 22.37. Thus both fleshed out each others true character. It made explicit that the leaders who had created man made gods did not in fact believe in the existence of Allah the Exalted. Their obsession of grandeur and superiority over common people is so deeply embedded in their psyche that they tried to conceal their regret and shame upon having seen the imminent infliction of punishment about which they kept boasting they were immune from facing it (مَا نَحْنُ بِمُعَذَّبِيـنَ). وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ And they tried to conceal the regret from those upon whom they had ruled in worldly life when they saw the punishment. 22.38. The adamant feature and stubbornness is emphasised by repeating that it was declared as shackles/collar in their necks وَجَعَلْنَا ٱلۡأَغْلَٟلَ فِـىٓ أَعْنَاقِ ٱلَّذِينَ كَفَـرُوا۟ۚ هَلْ يُجْـزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ٣٣ Realize it; Our Majesty has rendered their arrogance as shackles in the necks of those who have denied believing in the presence of Allah the Exalted and the Messenger. Assess and confirm; are they getting recompensed except for what they used to do? . 22.39. Two main contrary characters of humanity are juxtaposed by reference to intellectual consciousness and ideological belief and disbelief in the existence of their Creator, their Sustainer Allah the Exalted. The disbelief in the presence of the Creator Allah the Exalted had emerged in the hearts of certain aristocrats not by reason of some logic and intellectual reasoning but it was the narcissistic personality disorder puffed with delusion of grandeur, affluence, authority, dominance and obsession to retain it unfailingly which forced or deceived them to conceal (كَافِرٌۭ) the idea of presence of External God, Allah the Exalted. Had they really logically reached within to the conclusion perceiving non-existence or absence of Allah the Exalted they would not have conceived the idea of creating hand made gods assigning them various hypothetical names one after another for their people who were believing in Allah the Exalted. About such adamant people of his nation the exalted Messenger was informed in advance that they will not believe in him and the Divine Book he is relaying. further consoled by questioning and informing facts about them أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَٟهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا٤٣ أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُـمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُـمْ إِلَّا كَٱلْأَنْعَٟمِۖ بَلْ هُـمْ أَضَلُّ سَبِيلًا٤٤ Have you the Messenger noticed the person who has purposely adopted his self-indulgences—desire - vested interest - passion - hypothetical conjectures as his iela'aha god (focus of attention and reverence)? Thereby, how could you the Messenger be an advocate - pleader upon him? Or do you the Messenger presumably consider that most of them listen or apply intellect to differentiate? They are but like the herbivore mammals. No, that analogy does not completely portray them; the fact is they are more unmindful and neglectful about finding course-way than the mammals. 22.40. The combination of negation and exception particle renders the statement as concrete fact. It is rhetorical device of downgrading a character. This downgrading by exemplification with cattle is also rectified by declaring them more lost in finding the way to destination, back home, the Paradise, than cattle that somehow succeed in finding way back to home. وَ مَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءًۭ وَ نِدَآءًۭۚ صُـمٌّۢ بُكْـمٌ عُمْىٌۭ فَهُـمْ لَا يَعْقِلُونَ١٧١ And the instance of those people who have denied accepting Qur’ān — Calling them is like he who shepherds a herd by that calls which the herd listens nothing meaningful except calls and whoops (but still finds way back to home). They people are deaf dumb, blind — Thereby, they do not reflect-recognize-differentiate.

Salam bro, Correct me if am wrong in understanding. Adornment is boobs? Or what constitute zinathunna? Salaam It depends on usage 731 Zīnatakum (clothes theirs, etc) 732 Zīnata (gifts, etc) 2431 and guarded they intimate parts theirs (genitalia) and not divulged they Zīnatahunna (genitalia) except what apparent from it and to striketh they with cover theirs over boobs theirs and not divulged they Zīnatahunna (boobs theirs) 2879 Zīnatihi (adornment his), obviously he wasn't displaying his boobs.

I recall bro Ayman wrote an article on it in the past https//web.archive.org/web/20081021081254/http//www.free-minds.org/articles/quranic/malak.htm Then it was discussed here https//free-minds.org/forum/index.php?topic=13789.10 The following is the free-minds non-Ayman one https//web.archive.org/web/20081020010344/https//www.free-minds.org/articles/quranic/malakat.htm Thanks Wakas. I read brother Ayman's article probably over a decade ago and had forgotten how brilliant it is. Need to read the forum discussion and review the ayat to corroborate it for myself. I also did some research on mainstream sunni discussions of the concept of MMA, and was really surprised not to find any dissent whatsoever. Even Adnan Ibrahim who I thought of as being quite liberal, there are videos and podcasts of him fully and unquestioningly accepting that MMA are slave girls or some sort of war captives. I listened to one talk by him from 2014 where he rages and fumes against people trying to marry Syrian refugee women, saying this is evil unislamic nonsense, and putting forward a bizarre argument that MMA were only a temporary solution to the problem of slavery that was universal back then, but alhamdulillah the need for MMA no longer exists in our society. ??? Just strange logic

Salam to All, Hope one Day we would see a debate between our brothers and sisters here against Satanic Traditionalist of Hadiths. Or can give linjs to strong debates between tradiionalist God bless all