Decoding 69:17
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peace Munzir,
It is possible and probable a specific "controlling force" is in charge of a specific function, thus assigning specific names is acceptable. However, I have not studied whether these "names" have connotations to the actual function, or how solid the case is for their "names".
peace Mazhar,
I'm not sure of the reference, but your example can demonstrate what I said. For example, the controlling forces responded in the expected way, they knew that a being given free-choice would result in what they said, i.e. this was the expected expression/result of their laws/functions. However, God knew better, He knew that a being given free-choice will not necessarily result in this outcome, i.e. they cannot "see" beyond their equation/formulae/laws. Interestingly, this provides an explanation of the parable.
From my studies "malaika" which is commonly translated as "angels" is better rendered as forces in control, or nature's forces/laws, e.g. F=ma, E=mc2, thus it would mean eight forces are responsible/undertaking the action described.
Salam Wakas,
Can these forces take the physical appearance of Men visible to human sight? If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez.
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Salam Wakas,
Can these forces take the physical appearance of Men visible to human sight? If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez.
Salam Mazhar
Can you give any reference from quran that mentions that "Angels" can take human form too?
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Sp you agree that if Angels can appear in the form of human man then they can't be described as natural forces.
I never said that, I am merely requesting a reference so that we all can see if what you are saying is also a quranic veiw? anyway here is G A Pervez's view of Malaika
<< Malaika - malik - (alif-lam-kaf or meem-lam-kaf)
It is usually translated in English as angels, but the common religious notion of the word is very different from its Quranic concept. Some scholars think that its root is alkun which means to convey a message and al-malaika means messengers. Alaka means to chew something (Taj/Moheet). Ibn-e-Faris has also given this meaning.
Other scholars think that its root is malkun which means force. Raghib says that malaika, in fact, are the forces (malakun) who are given the responsibility of discharging certain duties. Even among human beings, people who are given some authority and responsibility are called malikun. Mufti Muhammad Abdohu, in his Tafseer Al-Minar writes that everything in the universe has some basic energy or force by virtue of which it exists, survives, or retains balance. People who do not believe in wahi call these forces the forces of nature, but in the Quranic language they are called malaika. Anyway, the name should not make much difference as long as one acknowledges the existence of these forces.
The Quran has also used malaika as messengers in verse (22/75). This, of course, is one aspect of their functions or duties, otherwise they are those who direct affairs (79/5) and govern the events by command (51/4). As such, taken as a whole, the root of malaika as malkun sounds better than alkun, i.e., the forces. These forces are not given any will, independent power or discretion to do whatever they like, but carry out the given responsibility as ordained by Allah. The knowledge as to how these forces function has been given to man (2/31) and, therefore, it is within his competence to conquer these forces. This is the meaning of the verse (2/34), where it is stated that all the malaika bowed before Adam.
Malaika are the forces not only operating externally, they are also referred to as the subjective forces having psychological effect (41/30). Nazool-al-malaika, or malaika?s descent, means to bring about psychological changes in man which remove all fears, apprehensions and replace them with confidence and steadfastness. Forces of dejection, depression or fear and disappointment are referred to as forces of Iblees, and positive forces as malaika. Verses (8/12) and (9/26) refer to the forces which strengthened the hearts of the mujahideen in the battle of Badar and Hunain.
Malaika are also referred to as the forces which constantly record human actions and then bring about their destined results (10/21, 43/80); in another place, this responsibility is attributed to Allah (19/79). So malaika are the heavenly forces which are operating in the universe according to the charter of duties assigned to them by Allah. >>
http//www.toluislam.com/index.pl/parwez?wid=154&func=viewSubmission&sid=1365
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I never said that, I am merely requesting a reference so that we all can see if what you are saying is also a quranic veiw?
There is no contradictory statement in Qur'aan. Angels cannot be considered simultaneously as "Personalities" and electromagnetic energy or force etc. What I meant was that if Angels can come as Human Men then the presumptive thought of calling them as "forces like various energies" would be wrong.
The Quran has also used malaika as messengers in verse (22/75). This, of course, is one aspect of their functions or duties, otherwise they are those who direct affairs (79/5) and govern the events by command (51/4).
Here G.A. Pervez seems to be carried away by the traditonalists thought who say 79/5 and 51/4 refer to Angels, naively ignoring that the Active participles in both these two verses are feminine while Malaika/Angels are always referred and mentioned as Masculine and obviously a masculine is not like the feminine according to verdict of Allah.
The Quran has also used malaika as messengers in verse (22/75).
Messengers means and are meant to convey the Message which comprises of Kalam/spoken words. Messengers are only from Angels and Men from human beings .
The Root "Meem Laam Kaaf" primarily conveys the perception of authority and authority is possible only when one possesses/has the attribute of might/force/power.
Malaika are also referred to as the forces which constantly record human actions and then bring about their destined results (10/21, 43/80); in another place, this responsibility is attributed to Allah (19/79). So malaika are the heavenly forces which are operating in the universe according to the charter of duties assigned to them by Allah. >>
In 43/80 the writers are accepted by G.A. Pervez as Angels.
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/006.%20Al%20Anaam/temp%2002%206.008.gif
And they said why an Angel has not been sent to him
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/006.%20Al%20Anaam/temp%2002%206.008a.gif
And had We sent Angel then indeed the matter would have been concluded and thereafter they would not have been given respite.
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/006.%20Al%20Anaam/6.009.gif
And had We assigned him an Angel We would have indeed assigned him as a man and it would have caused confusion upon them/people as they confuse people by clothing truth with falsehood.
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/006.%20Al%20Anaam/006.%20Al%20Anaam%20A.htmAngels came to Ibrahim alahissalam and his wife too met them and conversed with them.
Angels came to Luet alahissalam and people of his nation also did see them for which reason they came to him joyfully.
Messenger did come to Syeda Maryam like a decent man.
Their is another type of "Forces/Troops"
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/009.%20At%20Tauba/9.41b.gif
Resultantly Allah bestowed upon him His tranquility and helped him with such forces which you people do not see.http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/009.%20At%20Tauba/009.%20At%20Tauba.%20A.htm
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Messengers means and are meant to convey the Message which comprises of Kalam/spoken words. Messengers are only from Angels and Men from human beings .
I've never read such thing in quran that malaika rehearsed to prophets, on the contrary quran tells us that gibrael descended it on prophet's mind 297.
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There is no contradictory statement in Qur'aan. Angels cannot be considered simultaneously as "Personalities" and electromagnetic energy or force etc. What I meant was that if Angels can come as Human Men then the presumptive thought of calling them as "forces like various energies" would be wrong.
I don't think there is any contradiction as there is no mention of any human personality being an angel in quran.
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Here G.A. Pervez seems to be carried away by the traditonalists thought who say 79/5 and 51/4 refer to Angels, naively ignoring that the Active participles in both these two verses are feminine while Malaika/Angels are always referred and mentioned as Masculine and obviously a masculine is not like the feminine according to verdict of Allah.
I don't speak for G.A Pervez, I posted that because what you said about him was not true, as we do know now that Pervez did consider malaika as natural forces. )
Can these forces take the physical appearance of Men visible to human sight? If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez.
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Their is another type of "Forces/Troops"
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/009.%20At%20Tauba/9.41b.gif
Resultantly Allah bestowed upon him His tranquility and helped him with such forces which you people do not see.http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/009.%20At%20Tauba/009.%20At%20Tauba.%20A.htm
and these " other type of forces/troops" are not called malaika? Well, read 4130 & 812
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I don't speak for G.A Pervez, I posted that because what you said about him was not true, as we do know now that Pervez did consider malaika as natural forces. )
I could not understand it. I had said this "If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez".
How can you say that what I said about him was not true when you have yourself given a quote from G.A Pervez and admitted "we do know now that Pervez did consider malaika as natural forces" -
I could not understand it. I had said this "If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez".
How can you say that what I said about him was not true when you have yourself given a quote from G.A Pervez and admitted "we do know now that Pervez did consider malaika as natural forces"ah, my bad, I'm sorry I misunderstood you. )
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{8119]
This is about Jibrael .how do you know that?
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ah, my bad, I'm sorry I misunderstood you.
welcome. I knew you misunderstood. I only wanted to keep record straight for reason of use of word "not true". 90% of Pervez's work in Urdu I have read critically. But since I was not quoting him specifically I used the word "perhaps" to absolve myself of tracing reference. Thanks.
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Salam Wakas,
Can these forces take the physical appearance of Men visible to human sight? If not then "Angels" can't be described as natural forces, as was perhaps thought and advocated by G.A Pervez.
peace,
Yes, they could, because we do not know about all functions of all malaika. If there is something in AQ saying otherwise, then I will re-consider. -
peace,
Yes, they could, because we do not know about all functions of all malaika. If there is something in AQ saying otherwise, then I will re-consider.Peace Wakas,
O kaym But where does AQ says this type of thing
From my studies "malaika" which is commonly translated as "angels" is better rendered as forces in control, or nature's forces/laws, e.g. F=ma, E=mc2,
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Peace everyone
would anyone shed some light on the following verse
Khalifa
The angels will be all around, and Your Lord's dominion will then encompass eight (universes).
Yusuf Ali
And the angels will be on its sides, and eight will, that Day, bear the Throne of thy Lord above them.
Shakir
And the angels shall be on the sides thereof; and above ) I them eight shall bear on that day your Lord's power.
Sher Ali
And the angels will be standing on its borders, and above them on that day eight angels will bear the Throne of thy Lord.how would you make sense of the information given in that verse?
No unless i know what is arsh(throne). It could mean the universe, it could mean our galaxy or even the solar system. It is after a while our world since the other galaxies are off limits for us. It takes two million light years between us and the next galaxy, Andromeda. Plus the Quran says that there are many angels so why only eight? evn the Bible says angels are in the millions of millions in numbers. so why only eight? And the verse also says n that day, meaning it could be the throne on the day of judgement and not always or the complete throne. It all depends whether the Quran is talking from God's point of view or from our point of view.
Anyways the verse is concerning the metaphysical world which is beyond our scope of imagination.
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peace,
But where does AQ says this type of thing
See my article on DaRaBa, part 1, section 6 and 16 for example. Alternatively, any verse discussing malaika. It's fairly clear they have a functional role, like various equations perform a function, e.g. F=ma.
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It's fairly clear they have a functional role, like various equations perform a function, e.g. F=ma.
Previously you said "From my studies "malaika" which is commonly translated as "angels" is better rendered as forces in control, or nature's forces/laws, e.g. F=ma, E=mc2, thus it would mean eight forces are responsible/undertaking the action described."
Just to clarify then, are you saying that malaika have a functional role in the same way as equations in physics? Or that malaika are these equations (which represent observed relationships in the physical sciences)? The former is interesting, but the latter seems completely nonsensical. Looking in Wehr and Lane I can't find any reference to "natural laws" under Meem Lam Kaf, although I do find "angels" mentioned.
This interpretation, of naturasl laws, seems totally eisegetical for we are told we must believe in the malaika (2177, 2285). Upon closer scrutiny we see that these verses are talking about articles of faith which must be literally believed, and there doesn't seem to be any room for any of the categories to be allegorical or figurative. We are told to believe in God, the last day, the book (al kitabi) and the prophets, all of which are literal and non figurative. How is it then that malaika is to be a figure of speech for equations of "natural laws"?
Are you saying that you understand 2177 to be saying "it is righteousness...to believe in the laws of nature"? Or simply that it is righteousness to believe that there are laws of nature. The latter seems unlikely considering the definite article is attached in 2177 "almalaikati". If the former, then this brings up another difficulty man's understanding of the physical laws has changed, and been corrected, over the centuries. People 1400 years ago would not have had the same understanding of the physical world, and thus for them to believe (as they are commanded) in "almalaikati" as the natural laws would likely entail believing in something false. Our Lord would not ask us to believe in something false.
Throughout scripture "malaika" are spoken of as conscious beings, and not as equations. How would you translate 2161, 318, 380 if malaika are natural laws? There are of course other verses we can discuss, but I don't see anyway that malaika can be an allegory/figure of speech for "natural laws". If we must believe in malaika then they must be literal, and must be understood as they are described, unless you can find another category of faith that must be believed that is in fact clearly allegorical. I don't think one exists though, because to ask us to believe in solely an allegory makes absolutely no sense. Allegories may be used to describe aspects of a literal truth which we cannot yet understand, such as Heaven and Hell, which are literally true, but whose descriptions one can take figuratively as we have not yet experienced them. That's why "natural laws" as an allegory for controllers (malaika) is nonsensical, it is totally unclear what it is that one must believe. Is it the existence of "laws of nature"? Is it the "laws of nature"? Nothing is clarified because whenever malaika are described as sentient beings, then this too is considered to be an "allegory"! Moreover, malaika are implied as being part of "al ghayb" (see 2210 and 343, as well as other stories of earlier prophets, in which malaika are involved), yet the "laws of nature" are certainly within the realm human perception.
Peace
