Questions/Comments on the Quran

I have updated quran434.com I strongly recommend everyone to read section 1, parts 13 and 14. The internal structure and coherence of The Quran in these two cases is quite remarkable.

The Companions, in turn, recited and taught these variations to the Successors (Tabi'oon), who taught them to the next generation (atbaa' at-tabi'oon), and so on. Each generation had in its rank those who were famous for their knowledge of the recitation of the Qur'aan. Thus, among the Companions, there were many who were famous as having heard from the Prophet (PBUH) most if not all of the Qur'aan. Included in this category are 'Uthmaan ibn 'Affaan, 'Alee ibn Abee Taalib, 'Ubay ibn Ka'ab, 'Abdullaah ibn Mas'ood, Zayd ibn Thaabit, Aboo ad-Dardaa, and Aboo Moosaa al-Ash'aree. These Companions taught those Companions who were younger or had not had as much exposure to the Prophet's (PBUH) recitation, such as Aboo Hurayrah and Ibn 'Abbaas, who both learnt from Ubay. Some learnt from more than one Companion, as, for example, Ibn 'Abbaas also learnt from Zayd ibn Thaabit. These Companions then taught the Successors. Since the Companions spread over the various parts of the Muslim world, each region started developing a specific type of recitation. Again, all of these various recitations had originated from the mouth of the Prophet (PBUH), and the Companions spread the different variations throughout the Muslim world. Those famous among the Successors for the recitation of the Qur'aan are in Madeenah, Sa'eed ibn al-Musayyib (d. 90 A.H.), 'Urwah ibn az-Zubayr (d. 94 A.H.), Saalim (d. 106 A.H.), and 'Umar ibn 'Abd al-Azeez (d. 103 A.H.); in Makkah, 'Ubayd ibn 'Umayr (d. 72 A.H.), 'Ataa ibn Abee Rabah (d. 114 A.H.), Taawoos (d. 106 A.H.), Mujaahid (d. 103 A.H.) and 'Ikrimah (d. 104 A.H.); in Koofah, 'Alqamah ibn Qays (d. 60 A.H.), Aboo 'Abd al-Rahmaan as-Sulamee (d. 70 A.H.), Ibraaheem al-Nakhaa'ee (d. 96 A.H.) and ash-Sha'bee (d. 100 A.H.); in Basrah, Aboo al-Aaliyah (d. 90 A.H.), Nasr ibn 'Aasim (d. 89 A.H.), Qataadah (d. 110 A.H.), Ibn Sireen (d. 110 A.H.) and Yahya ibn Ya'mar (d. 100 A.H.); and in Syria, al-Mugheerah ibn Abee Shihaab and Khaleefah ibn Sa'ad. 418 Around the turn of the first century of the hijrah appeared the scholars of the Qur'aan after whom the qira'aat of today are named. At this time, along with many other sciences of Islaam, the sciences of the qira'aat were codified. Thus, members of this generation took from the Successors the various recitations that they had learnt from the Companions, and adopted a specific way of reciting the Qur'aan, and this is what is called a qiraa'a. Each of these persons is called a Qaaree, or Reciter. These Qaarees were the most famous reciters of the Qur'aan in their time, and people from all around the Muslim lands would come to them to learn the Qur'aan. To summarise, the qira'aat are particular methodologies of reciting the Qur'aan. They are named after the Qaaree who recited the Qur'aan in that particular manner, and were famous as being the leaders in this field. They represent the various ways that the Companions learnt the Qur'aan from the Prophet (PBUH). They differ from each other in vaious words, proninciations, and rules of recitation (tajweed). They are not the same as the seven ahruf, as shall be elaborated upon shortly. The scholars of the succeeding generations started compiling works on the different qira'aat that were present in their times. For example, Aboo 'Ubayd al-Qaasim ibn Sallaam (d. 224 A.H.) compiled twenty-five qira'aat, Ahmad ibn Jubayr al-Koofee (d. 258 A.H.) wrote a book on five qira'aat, and al-Qaadee Ismaa'eel ibn Ishaaq (d. 282 A.H.) compiled his book on twenty qira'aat (including the famous 'seven&#039. Even Muhammad ibn Jareer at-Tabari (d. 310) compiled a work on the qira'aat. However, the most famous of these books is the one by Aboo Bakr Ahmad ibn Mujaahid (d. 324), entitled Kitaab al-Qira'aat, in which he compiled seven of the most famous qira'aat of his time from the major cities of the Muslim world. He was the first to limit himself to these particular Qaarees, for he wanted to combine the most famous recitations of Makkah, Madeenah, Koofah, Basrah, and Damascus, for these were the five territories from which the knowledge of Islaam sprung forth - the knowledge of the Qur'aan, tafseer, hadeeth and fiqh. 419 He wrote in his introduction, http//kitaabun.com/shopping3/article_info.php?articles_id=120 What should we answer to people who say us "How can you reject the hadiths and in at the same tima accept the quran, whereas the transmitters are the same ?" What do we really know about the way the Quran has been transmitted ? Peace eveybody, Anything new about that ?

The words may be seen in contrast also. The later verb is of Form X.

And Ayisha do you not see from his "argument" therein to reveal to you how nudely an idiot is he? If there is one man on this forum that i have seen joining as a decent learner,and then transforming into an arrogant boastful abuser ? it is Mazhar, and i really feel sad about it... what a waste,,,,,,,, yuck siki

Thank you Ayisha those are useful inputs. Moreover , my faith in God is not dependant on the quran, and my faith in the quran is not dependant on its clarity regarding scientific matters but rather its content as a whole. I allways run into verses that i find to be troublesome, but they have never been able to sway me away from the book cause i just cant disregard like 95% of the rest of its content that just pierce through ones soul. peace bravo

This topic is the perfect example of what is being discussed here http//free-minds.org/forum/index.php?topic=9601109.0 A special interpreter would have been brought the correct understanding, judging then among all possible interpretations.

Peace san, How would you translate verse 4153? Peace guest, i haven't found any trouble with translations such as Asad's (or any of the above you provided really), i just don't see the we/We as a problem. Actually, it is your view on 464 that caught me. I think you already realized what the context of the verse is? To me at least, it seems that the ones in error did whatever their errors were, in public. I.e. they were doing things against the message/deen that is brought by the messenger to be obeyed and thus against the society under the leadership of the messenger. Please note that I don't take the view IstiGfar as "praying to be forgiven", as in something to do with the hands up in the air, uttering words/expression of regret etc. Instead, it is more like, ... had they IstiGfar -- seek ways for maGfira / seek ways to "fix/better" their lives from previous deteriorations/errors -- from Allah --using the message/deen/system that is brought to them through the Messenger, and obviously there is no better human to guide/assist them to seek such ways than the messenger himself, thus the messenger is involved -- ... they will find that Allah is the one who accept/guide those who return, merciful." Sorry if it's rough, but i hope you get the idea. Also, you may find Shabbir Ahmed's translation on the verse interesting, since he attempted to link several other related verses from the Quran itself. Peace

Ayisha If you have ready response for me too, then there is no need, however if for discussion sake, I can put forwatrd my understanding. Peace Raaajah, How about taking a break from Ayisha and please do share your own understanding. It's free for people to share their own honest opinions here. Let's discuss it then.

the above understanding has been superseded by quran434.com, see part 1, number 17

I have been grappling with this question for a long time. I found my answer here Surah 103 1 Many of the time, - Surah 103 2 Surely, you pretend to forget us; certainly ending up in diminution or total loss in business of life. Surah 103 3 Except those, who have safeguarded and secured themselves with deeds free of corruption, full of justice, honesty, and by creating a state of order. So remember, to enjoin one another in acts suitable to requirements of wisdom, justice, reality and facts; as well as to continue to enjoin one another to be patient, and to endure in these attributes In traditional sense of the Sura we are told, that after swearing by time our Rabb is telling us that all humans are in loss. Except, those who believed and did some good deeds. I do not have to elaborate on things of belief; we all know them very well. Furthermore, we all know that no body in Western civilizations has same beliefs as we do. But they are at the top of world. How come? Logical conclusion is that our beliefs are not what they should be. Now the above Sura makes it abundantly clear, that even although the core of belief is Not forgetting Rabb. Which if forgotten will leading to diminution or total loss of results of business of life, is even less important. When it come to be secure and safeguarded. Conducting oneself with ?deeds free of corruption, full of justice, honesty, and by creating a state of order. So remember, to enjoin one another in acts suitable to requirements of wisdom, justice, reality and facts; as well as to continue to enjoin one another to be patient, and to endure in these attributes? is the most important. Peace, Badar Peace, Respect. I'd say it's because The West is open minded or let's say more open minded then let's say the Eastern Europe. I say this becuase I'm from there and from the young age, I'v enoticed the huge and clear differnces between the two. Amazing! While Eastern Europe argues about small and sometimes totally unimportant things, The Western part of the world is making progress but certain individuals should be doing little bit more good then they are. God knows best. Peace.

Doesn't this make the whole Arabic Clear and non ambiguous a bit contradictory, and much more difficult to understand as it depends on people choice of translated words? Best regards Peace foralgerian, By design all human languages are ambiguous including the Arabic language. The difference is that the Arabic language is most efficient language there is. It is significantly better than all other languages to convey Allah?s message to the worlds. As soon as you translate it to other language you lose value. Say the value lost is 10%. If the Quran was revealed in another language, say English, then the loss of value would have been much greater than 10%. That why Arabic is clearer than other languages. Arabic is the most optimal language for the revelation. There is NO contradiction!

Peace, first, i personally think topics are not just "scattered all over the 114 chapters". I agree that reading whole chapter is a good idea. Even the longer chapters --An-Nisa is quite an example, how reading whole chapter from the very first verse would give the much more "whole" view that one won't ever get just by pulling out individual verses by the keyword(s) of his interest. No, from my experience, "googling" as we know it today is far from being the best way to understand any important subject matter in sufficient depth. There is obvious need for us to "follow the flow" of the Reading as it is presented. So this need should be kept in mind. second, there are tools like corpus.quran.com that makes searching AQ by word/root much easier. Making it easier to group of verses with similar/specific issue at once. This is the flexibility of AQ that i think, results from its consistency. And which also helps us to expose the inconsistencies of any teaching that goes against it. so we need to balance our study with both approaches--reading the whole and reading the details. Well said handshake

Peace, This is indeed an interesting topic, that I thought about sometimes ago. My understanding is that we cannot enter paradise without being tested Quran 3142 Or did you think that you would enter Paradise without God knowing those who would strive amongst you and knowing those who are patient? It is clear from this verse that a child from our point of view has not done enough to earn paradise! The problem with this verse is that God already knows who are striving and those who are patient, and I believe that this is about the spirit that is in us ( Rouh in arabic) rather than the human body. Let us put things clearly, the spirit that was breath into us humans, comes from God and it's eternal, as God is eternal, has no beginning and no end, and so is our spirit. Quran So when I perfect him, and blow of My spirit in him, you shall submit to him." Now saying this, simply means that we've always existed as spiritual entities and we continue as such eternally. Spirit doesn't die , no beginning and no end. I'm not a believer of reincarnation, but the issue of children raise a specific question. when we look at the following verse. Quran And know that your money and your children are a test, and that God Has the greatest reward. This tells us simply that children are part of a test. First children who die as such are not tested but are themselves a test for their parents. When a child die ( spiritually alive) God might decide to send him back as a new born to the same couple of any other. As a conclusion we only enter Heaven or hell once we've been tested ( Spiritually speaking) Best regards

http//free-minds.org/forum/index.php?topic=13799.0 all interested should go through the above thread to have some understanding of the problem, and possible solution. siki

The Quran doesn't speak of religious houses of worship at all. Quran 9108

( &#1609. Challenge is to the whole Arabic world and Arabic is here written in Urdu.

I read the thread, you are the who did not bother to see what exactly was I asking. I was clearly asking for the pronunciation of the revised meaning of these verses. YES REVISED MEANING. If you cannot digest people differing from you, stop calling them stupid and get a life. And this shows you are agreeing with what I said. You quoted from the start of the thread, and I said with reference to that only, by highlighting it in red; you were indirectly hinting, I said in straightforward manner. I don't know what made you to think that comment aiming at you.

Thanks for the kind words Emil and San ) Emil, at least you know people in secret with same thoughts i'm sure you can connect with them ) and of course this forum is great too San, Thanks for the contribution peace

e.g. ZRB 2 by 4 = 8 e.g. ZRB the mountain, Springs come forth, "yes hit it". Since by multiplying, it increases tremendously, it becomes obvious. is to ask for multiplying a digit with another. And not in general meanings of multiply-"to increase by a considerable number". Multiplication of digits means to place a set say of three for seven times. Then count it how many are there in total units; 21. Seven sets each of three units.

Raajah why are "SOME" men preferred over some women? Because Allah choses so.. SaraY For example you're not better or preferred over a lady simply because you are a man, that's my point. If you were supporting/maintaining her then maybe i'd say you'd be "preferred" in that aspect. analyse the verse again and you will find out, that they are MEN who are chosen to be supporters/maintainers, "...bima (with what) faddalaAllahu (God preferred) baAAdahum (some of them) AAala (over/above/on) baAAdin* (others)..." *masculine This likely refers to al rijal (the men) as indicated by keeping the same suffix reference later in the sentence, i.e. its logical and contextual flow.