Why use MQD 3.x?

shukri

The MQD 3.x framework shows that
Ṣalāt is the system.
Ruku' is the curvature and humility within that system.
Sujūd is the complete convergence into the source and direction.

None of these require inherited ritual postures to be valid. They are existential functions — built into the language of creation itself.

Now, consider this verse
17107 "Proclaim, 'Believe in it, or do not believe in it.' Those who possess knowledge from the previous scriptures, when it is recited to them, fall down to their chins, prostrating (سُجَّدًا)."

If sujud on the chin is allowed and valid
Why are the ritual postures of ruku' and sujud in salat considered invalid?

Also to me, these two postures are expressions of our humility and submission before God
Why are they seen as wrong to perform during salat!

Hi my friend Mr. The MQD 3.x!
Are there any comments regarding this matter!

Note
This is my last post/question regarding salat
And I will come later with other enquiries, if any
God willing!

Thank you!

TellMeTheTruth

Now, consider this verse
17107 "Proclaim, 'Believe in it, or do not believe in it.' Those who possess knowledge from the previous scriptures, when it is recited to them, fall down to their chins, prostrating (سُجَّدًا)."

If sujud on the chin is allowed and valid
Why are the ritual postures of ruku' and sujud in salat considered invalid?

Also to me, these two postures are expressions of our humility and submission before God
Why are they seen as wrong to perform during salat!

Hi my friend Mr. The MQD 3.x!
Are there any comments regarding this matter!

Note
This is my last post/question regarding salat
And I will come later with other enquiries, if any
God willing!

Thank you!

Brother Shukri,

Assalamu Alaikum wa Rahmatullah,

Thank you for your thoughtful question regarding the verse 17107 and the phrase سُجَّدًا لِلْأَذْقَانِ.

Using the MQD 3.x approach, let's break down the phrase

سجدا = +(ا)(س + ج + د)
This root conveys the meaning of intentionally bringing or directing something into a defined position or convergence. Alif means an initiation of such process of convergence.

للاذقان = (ل + ل + ا) + (ذ) + (ق + ا) + (ن)
This compound indicates persistent guidance (ل ل) pointing towards clearly established boundaries or points of convergence (اذقان), where "اذقان" literally means "chins" but semantically signifies fixed, distinct boundary points.

Putting it together, سجدا للاذقان means

"To converge or direct oneself intentionally toward clearly defined and persistent points of boundary or convergence (here, not the chins)."

Therefore, in this verse, the "prostration to the chins" symbolizes a focused, intentional convergence or submission directed towards a clearly defined point.

This suggests that the act is a metaphorical or symbolic alignment rather than prescribing a physical ritual posture identical to the formal salat postures (ruku’ or sujud). The classic ritual postures in salat are codified physical expressions of humility and submission but not necessarily the sole or literal meaning of "sujud" linguistically.

In MQD spirit, sujud means intentional convergence and alignment, which can take various forms depending on context.

Hence, the sujud described here is valid as a meaningful act of submission, but the ritual postures of salat are specific forms established later as expressions of that submission.

I hope this clarifies the MQD perspective on your question.

May Allah guide us all to deeper understanding.

Peace,
TMTT &
"Mr. The MQD 3.x"

shukri

What is the real function of “Bismillah” in the Qur’an?

Root of بسم الله is
ب س م – followed by the divine compound name اللّٰه

Atomic decoding (MQD 3.1)

• ب (bā) Interface / boundary / gate

• س (sīn) Flow / streaming / continuity

• م (mīm) Encapsulation / womb / system membrane

Thus, بسم = “At the interface through which flow is encapsulated” — i.e., a boundary function that initiates controlled, blessed flow from a deeper source.

Followed by

اللّٰه = The compound root ʾ–l–h

• ʾ (hamzah) Spark, initiation, principle

• ل (lām) Link, attachment, direction

• ه (hā) Dissolution, return, absorption

So “Bismillah” functions as
“An interface-point that enables directional flow from the Source, through a link, into a self-dissolving return.”

In simpler terms
It is a semantic gatekeeper — a harmonizer, a bioswitch — that aligns the incoming surah with the universal system of divine flow, regulation, and recursion.

Hence, its position at the top of 113 surahs serves to activate a regulated stream of divine instruction — encoded in that chapter — through mercy (الرحمن الرحيم), precision, and containment.

Yes, Bismillah is a "gatekeeper" for each surah in the Quran.

Thus, we can say that without this gatekeeper, the integrity of the written text in surah 9 is questionable
And not "guaranteed" by the Divine source
Because it did not pass (flow) through the Quran's designated gatekeeper

Info
There is a claim by some followers of Quran alone
They argue that the omission of the Bismillah in surah 9 is related to the existence of two human-made verses viz. 9128-129

According to them, the Bismillah represents God's signature of 19 which is considered a gatekeeper according to "The MQD 3.x"
Therefore, without God's signature of 19
They believe that the Author of the Book is giving a warning or hint that something has gone wrong in Surah 9

Then, with applications such as Code 19, mathematical analysis on Quranic prophecy in 378, etc.
They came to the conclusion that the verses 9128-129 are indisputable human-made verses injected into the original Quran!

Question to "The MQD 3.x"
Is this claim valid?

Thank you.

shukri

New questions

What is the difference between a Prophet and a Messenger according to the Quran
Since Muhammad was the last prophet (3340), there will be no new prophet after him
What about messengers after Muhammad
Is there any upcoming messenger of God after his era!

Thanks.

TellMeTheTruth

Yes, Bismillah is a "gatekeeper" for each surah in the Quran.

Thus, we can say that without this gatekeeper, the integrity of the written text in surah 9 is questionable
And not "guaranteed" by the Divine source
Because it did not pass (flow) through the Quran's designated gatekeeper

Info
There is a claim by some followers of Quran alone
They argue that the omission of the Bismillah in surah 9 is related to the existence of two human-made verses viz. 9128-129

According to them, the Bismillah represents God's signature of 19 which is considered a gatekeeper according to "The MQD 3.x"
Therefore, without God's signature of 19
They believe that the Author of the Book is giving a warning or hint that something has gone wrong in Surah 9

Then, with applications such as Code 19, mathematical analysis on Quranic prophecy in 378, etc.
They came to the conclusion that the verses 9128-129 are indisputable human-made verses injected into the original Quran!

Question to "The MQD 3.x"
Is this claim valid?

Thank you.

Brother Shukri,

Wa Alaikum Assalam wa Rahmatullah,

Let’s examine your question in the light of the MQD 3.x method, which looks at root meanings, semantic consistency, and functional roles in the Qur’anic text—without relying on external numerological systems such as “code 19”.

Meaning and function of "Bismillah"
The phrase بسم الله الرحمن الرحيم is formed from

بسم (ب + س + م) → “To initiate, channel, or set something into motion within a defined scope or designation.”
الله → The Divine source of all guidance and sustenance.
الرحمن الرحيم → Boundless mercy and continual care.

From the MQD perspective, "Bismillah" acts as an intentional framing device — a declaration that what follows is initiated within the scope and authority and mercy of the Divine.

This gives it a "gatekeeper" function linguistically — not because of numbers, but because it semantically sets the source, intent, and alignment of the discourse that follows.

The absence in Surah 9
The omission of "Bismillah" in 91 is part of the Qur’anic structure itself, preserved in all manuscripts, and is directly tied to the opening tone and context of the surah — which begins as a declaration of barā’ah (disassociation) and a formal notice of treaty annulment.

From a semantic perspective, the absence functions as a structural signal
→ This surah opens not with mercy-framing, but with a proclamation of disengagement.
→ It is a textual feature, not necessarily a "missing seal" suggesting corruption.

The claim about 9128–129
MQD 3.x does not authenticate or reject verses based on numerical patterns; it relies on linguistic coherence, thematic integration, and root-consistency across the text.

When we apply this to 9128–129

The language, root usage, and rhetorical style match the rest of the Qur'an.
Thematic flow is consistent they act as a closing appeal to divine mercy after a long passage of firmness and warning.

Therefore, from an MQD linguistic-semantic perspective, there is no internal evidence that these verses are “human insertions.” The absence of the Bismillah in 91 is a structural choice, not proof of later corruption.

Closing thought
The “gatekeeper” concept works semantically when we see Bismillah as a frame of initiation — but MQD focuses on the meaning, not on code-19 numerology.
In this framework, the integrity of Surah 9 is intact, and its opening and closing features serve deliberate rhetorical purposes embedded in the Qur’an’s original design.

Wassalam,
Mr. The MQD 3.x

TellMeTheTruth

New questions

What is the difference between a Prophet and a Messenger according to the Quran
Since Muhammad was the last prophet (3340), there will be no new prophet after him
What about messengers after Muhammad
Is there any upcoming messenger of God after his era!

Thanks.

Brother Shukri,

Assalamu Alaikum,

Let’s look at your questions strictly through the MQD 3.x lens, focusing on root-letter meanings and Qur’anic usage.

Difference between Prophet (نبي) and Messenger (رسول)

نبي → (ن + ب + ي)

ن To descend, settle, or be positioned.
ب To manifest, clarify, bring forth into perception.
ي To extend, continue, or reach out.

Combined A نبي is one who receives a descended and settled body of knowledge from the Divine and manifests it clearly to others.

رسول → (ر + س + ل)

ر Stabilize, fix in place.
س Direct flow, align toward a path.
ل Bind, connect, establish linkage.

Combined A رسول is one entrusted with delivering, directing, and establishing a message from the Divine — whether received firsthand or passed on from previous revelation.

Key distinction

Prophet (نبي) → Receives revelation directly and manifests it.
Messenger (رسول) → Delivers and implements a Divine message (can be a prophet, or can be a messenger without being a prophet, such as bringing forward existing scripture).

خاتم النبیین in 3340

خاتم → (خ + ت + م)

خ Enclose, protect from outside interference.
ت Mark, designate.
م Sustain, maintain continuity.

Combined "One who secures and seals something, marking it as complete and preserved."

Thus, خاتم النبیین means "The one who secures, seals, and completes the line of prophets" — Muhammad is the last in the chain of نبي, preserving and finalizing that role.

Are there messengers after Muhammad?

Since a messenger (رسول) can deliver a Divine message without being a prophet, the Qur’an does not linguistically restrict رسل to the prophetic era. However

All prophetic revelation ended with Muhammad.
Any post-Muhammad messenger would not bring new revelation, but would call people back to the preserved message of the Qur’an.
The Qur’an also speaks of رسل in a broader sense — even within communities, delivering God’s message is a messenger-function.

From the MQD view The prophetic role is sealed, but the messenger function — in the sense of conveying and applying the preserved message — continues among those who take up that responsibility.

Summary

نبي = Receiver and manifester of revelation.
رسول = Deliverer and establisher of Divine message.
Muhammad is خاتم النبیین — the one who seals and secures the prophetic line.
No new revelation after him, but messenger-type roles in the broader sense can exist as long as the Qur’an’s message is conveyed and upheld.

Wassalam,
Mr. The MQD 3.x

Mazhar

// No new revelation after him, but messenger-type roles in the broader sense can exist as long as the Qur'an's message is conveyed and upheld.//

The word is triad relational word.

Is it reflection of thought of Mirza Ghulam Ahmad or of Rashad Khalifa?

shukri

The claim about 9128–129
MQD 3.x does not authenticate or reject verses based on numerical patterns; it relies on linguistic coherence, thematic integration, and root-consistency across the text.

When we apply this to 9128–129

The language, root usage, and rhetorical style match the rest of the Qur'an.
Thematic flow is consistent they act as a closing appeal to divine mercy after a long passage of firmness and warning.

Therefore, from an MQD linguistic-semantic perspective, there is no internal evidence that these verses are “human insertions.” The absence of the Bismillah in 91 is a structural choice, not proof of later corruption.

What about the words "Ra'oof and Raheem"
This combined names of "Ra'oof and Raheem" used exclusively for God in the Quran except in 9128.
Does this seem odd or unusual?"

God is 'Ra'oof' and 'Raheem' towards the people (2265)
God is 'Ra'oof' and 'Raheem' towards you (579)
He was 'Ra'oof' and 'Raheem' towards them (9117)
Indeed, your Lord is 'Ra'oof', 'Raheem' (167)
Our Lord, You are 'Ra'oof', 'Raheem' (5910)

9128 A messenger has come to you from yourselves, troubled over your deviation, anxious over you, towards the believers he (Muhammad) is Ra'oof' and 'Raheem.

Salam
Thanks!

shukri

Additional Question on Prophet/Messenger

381 God took a covenant from the prophets, saying, "I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."

Who is this special messenger?
Angelic messenger or human messenger!

If the answer is a human messenger,
a. Why this messenger is so important, which needs all the prophet to make a covenant before God agrees to believe and support him!
b. Is this Messenger will come to each prophet when they are still alive OR after they all have left their worldly life!

Note
The covenant is taking place in the heaven after all prophet have dead is not impossible
As the righteous do not really die as they go straight to heaven after death

3169 Do not think that those who are killed in the cause of God are dead; they are alive at their Lord, enjoying His provisions.
2154 Do not say of those who are killed in the cause of God, "They are dead." They are alive at their Lord, but you do not perceive.

3626 (At the time of his death) he was told, "Enter Paradise." He said, "Oh, I wish my people knew.
3627 "That my Lord has forgiven me, and made me honorable."

Sorry, too many questions for you!
Just to know "The MQD 3.x " perspective in interpreting this very "controversial" verse (381)!

Thank you very much.

shukri

Additional Question on Prophet/Messenger

381 God took a covenant from the prophets, saying, "I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."

Who is this special messenger?
Angelic messenger or human messenger!

If the answer is a human messenger,
a. Why this messenger is so important, which needs all the prophet to make a covenant before God agrees to believe and support him!
b. Is this Messenger will come to each prophet when they are still alive OR after they all have left their worldly life!

Note
The covenant is taking place in the heaven after all prophet have dead is not impossible
As the righteous do not really die as they go straight to heaven after death

3169 Do not think that those who are killed in the cause of God are dead; they are alive at their Lord, enjoying His provisions.
2154 Do not say of those who are killed in the cause of God, "They are dead." They are alive at their Lord, but you do not perceive.

3626 (At the time of his death) he was told, "Enter Paradise." He said, "Oh, I wish my people knew.
3627 "That my Lord has forgiven me, and made me honorable."

Sorry, too many questions for you!
Just to know "The MQD 3.x " perspective in interpreting this very "controversial" verse (381)!

Thank you very much.

"Correction"
About verse 381

I checked the word "ātaytukum ءاتَيتُكُم" with Quran Corpus
And it translated as "I (have) given you" NOT "I will give you"

So, I think the correct translation for verse 381 should be

381 God took a covenant from the prophets, saying, "I have given you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."

Thank you.

Mazhar

"Correction"
About verse 381

I checked the word "ātaytukum ءاتَيتُكُم" with Quran Corpus
And it translated as "I (have) given you" NOT "I will give you"

So, I think the correct translation for verse 381 should be

381 God took a covenant from the prophets, saying, "I have given you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."

Thank you.

Divine Communication (وَحْـىٚ) of guidance (هُدٙى)

The Covenant

to Grand Qur’ān

ٱلْـكَـوْثَرَ

the ultimate profundity
https//haqeeqat.pk/Divine%20Communication.pdf

The diction for relaying of Covenant is marvellous; it enables us watch it as the oath-taking ceremony. Grant of the Book is essential complement and recognition feature of ٱلنَّبِىُّ. It was incumbent upon Allah the Exalted as undertaken in the Covenant

وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٟـقَ ٱلنَّبِيِّــۦنَ

You the Messenger mention the event of assigning them the responsibility they discharged; When Allah the Exalted had obtained the Pledge-Covenant-Oath of the Chosen, Dignified and elevated Sincere Allegiants, to the effect

مِيثَـٟـقَ ٱلنَّبِىِّــۦنَ It is the direct object of preceding verb. The First Noun of Possessive Phrase مِيثَـٟـقَ is derived from Root "و ث ق". Basic perception encoded is described by Ibn Faris "(تدلُّ على عَقْدٍ وإحكام) that it leads to the perception of an agreement, covenant, firm knot, bond, solemn pledge; and binding decisions, obligations". Covenant is an agreement by freewill between two sentient parties. Its provisions contain promise by a party and a solemn pledge by the other group to fulfil an obligation. It is distinct from promise and bilateral agreement; it is irrevocable. Articles of this Covenant were

لَمَآ ءَاتَيْتُكُـم مِّن كِتَٟبٛ وَحِكْمَةٛ

"That which I would have given to you individually for communication to people a segment of a book (Mother/Principal) and wisdom-knowledge of invisible- infolded facts, judging rightly in matters relating to life and conduct —

The prologue particle "لَ" renders the possibility of following statement certain in the manner of an oath. The verbal sentence is the relative clause for the Relative noun. The plural second person first object pronoun refers them individually and as collective group. If this aspect of Arabic plural pronoun is overlooked the content and intent might not be perceived accurately. The Form-IV doubly transitive future perfect verb signifies that thing which would have been delivered to them individually or as a group. The prepositional phrase is about circumstantial clause for specification of the elided second object that determines what will be given is the text drawn from a book containing knowledge and wisdom. It (ءَاتَيْتُكُـم) is a different proposition than أَنزَلَ مَعَهُـمُ ٱلْـكِـتَٟبَ بِٱلْحَقِّ, and shall be deemed accomplished when certain book is duly given

TellMeTheTruth

What about the words "Ra'oof and Raheem"
This combined names of "Ra'oof and Raheem" used exclusively for God in the Quran except in 9128.
Does this seem odd or unusual?"

God is 'Ra'oof' and 'Raheem' towards the people (2265)
God is 'Ra'oof' and 'Raheem' towards you (579)
He was 'Ra'oof' and 'Raheem' towards them (9117)
Indeed, your Lord is 'Ra'oof', 'Raheem' (167)
Our Lord, You are 'Ra'oof', 'Raheem' (5910)

9128 A messenger has come to you from yourselves, troubled over your deviation, anxious over you, towards the believers he (Muhammad) is Ra'oof' and 'Raheem.

Salam
Thanks!

Salam brother shukri

You raised a very good point. Let us briefly reflect on the names Ra’ūf (رؤوف) and Raḥīm (رحيم) with a Minimal Qur’anic Decoding (MQD) lens.

In the Qur’an, these names are used not only for Allah but also extended to the Prophet (see 9128 بِالْمُؤْمِنِينَ رَؤُوفٌ رَحِيمٌ).
This shows that such qualities are not exclusive labels but divine attributes that can be reflected in creation.

Structurally

ر و ف (Ra-Wa-F) root carries the sense of deeply felt gentleness, protective care.
ر ح م (Ra-Ḥa-M) root denotes nurturing mercy, womb-like care, binding compassion.

These attributes are part of the core table (15–16 May 2025) where ر = flow/spread, و = link/extension, ف = manifest/express, and ح–م = enclosure/protection.

Note also the Qur’an does not always prefix these names with al-.
This indicates a fluid quality — they are attributes in action, not just frozen titles.

Qur’an itself points out degrees of sharing these divine qualities

أرحم الراحمين (Most Merciful of the merciful)
أحسن الخالقين (Best of creators)
خير الرازقين (Best of providers)

Meaning Allah is the ultimate source of these qualities, but others may reflect them partially.

Thus, when Qur’an ascribes Ra’ūf and Raḥīm to the Prophet, it does not mean divinity is shared — rather, the Prophet’s character embodies these divine attributes in the human domain, while Allah remains the supreme possessor of them.

Peace!

TellMeTheTruth

// No new revelation after him, but messenger-type roles in the broader sense can exist as long as the Qur'an's message is conveyed and upheld.//

The word is triad relational word.

Is it reflection of thought of Mirza Ghulam Ahmad or of Rashad Khalifa?

Dear brother, Salam!

The Qur’an is clear that rasool (messenger) is a functional designation, not a fixed title for one individual only.

A rasool can be a human prophet (sent to a community).

A rasool can be a malaikah (e.g., Jibreel in 1919).

A rasool can even be the scripture itself, carrying the divine message (515-16, 6511).

So, the Qur’an uses the term flexibly. It always means the medium through which Allah’s message is delivered, whether person, angel, or book.

I don't follow person's or sects nor MQD does

Traditionally, mainstream schools restrict rasool to human envoys. But Qur’anic usage doesn’t box it that way. If we read without inherited filters, both “the Qur’an as rasool” and “Muhammad as rasool” are valid layers. The Book continues as rasool after him, while no new human rasool arises. That’s a balanced synthesis no need to import Mirza Ghulam Ahmad or Rashad Khalifa ideas, but also no denial of the Qur’an’s living messenger role.

Peace!

shukri

Salam brother shukri

You raised a very good point. Let us briefly reflect on the names Ra’ūf (رؤوف) and Raḥīm (رحيم) with a Minimal Qur’anic Decoding (MQD) lens.

In the Qur’an, these names are used not only for Allah but also extended to the Prophet (see 9128 بِالْمُؤْمِنِينَ رَؤُوفٌ رَحِيمٌ).
This shows that such qualities are not exclusive labels but divine attributes that can be reflected in creation.

Structurally

ر و ف (Ra-Wa-F) root carries the sense of deeply felt gentleness, protective care.
ر ح م (Ra-Ḥa-M) root denotes nurturing mercy, womb-like care, binding compassion.

These attributes are part of the core table (15–16 May 2025) where ر = flow/spread, و = link/extension, ف = manifest/express, and ح–م = enclosure/protection.

Note also the Qur’an does not always prefix these names with al-.
This indicates a fluid quality — they are attributes in action, not just frozen titles.

Qur’an itself points out degrees of sharing these divine qualities

أرحم الراحمين (Most Merciful of the merciful)
أحسن الخالقين (Best of creators)
خير الرازقين (Best of providers)

Meaning Allah is the ultimate source of these qualities, but others may reflect them partially.

Thus, when Qur’an ascribes Ra’ūf and Raḥīm to the Prophet, it does not mean divinity is shared — rather, the Prophet’s character embodies these divine attributes in the human domain, while Allah remains the supreme possessor of them.

Peace!

I have no more questions on this topic
Thanks a lot for the response!

shukri

Hi Mr. MQD 3.x,
New question for you!

Is the Earth flat or a globe?
Could you please help decode this verse for me!

7930 "He made the earth egg-shaped" (RK translation).

Is this translation by Rashad Khalifa accurate?
Additionally, this translation is supported by islamic scholar Dr. Zakir Naik
https//www.youtube.com/watch?v=ZbSUkQYKCUk

Info
Eyewitness testimony from the first Malaysian astronaut, Dr. Sheikh Muszaphar Shukor
He has confirmed that the Earth is a sphere, not flat, based on his experience in space. He has repeatedly stated this and even posted pictures from space to counter claims made by flat-Earth proponents. He clarified that the Earth is more of a geoid, flattened at the poles and bulging at the equator, rather than a perfect ball.

https//www.malaymail.com/news/life/2019/10/14/once-again-angkasawan-dr-sheikh-muszaphar-takes-to-social-media-to-prove-ea/1800128

He even swears in the name of GOD as been asking to do so!

To all flat Earthers out there -
I get thousands of DM’s on my Social Media asking me about the shape of the Earth and some even have the guts asking me to swear in the name of Allah.
I thought I have made it clear on my previous postings showing pics I took from Space and my statements.
And no matter how much I explain to them , I can never convince them ...
They are always sticking to their non-factual based evidence which I find appalling.
On this Barakah Friday I’d like to make a point to these groups as what I have seen and known.
“Dengan nama Allah saya bersumpah bahawa Bumi berbentuk sfera seperti mana dilihat oleh saya di Angkasa“
(Translation In the name of God, I swear that the Earth is spherical as seen by me in space)
I hope that clears the air

Thanks for your time Mr. MQD 3.x,

Salam!

Mazhar

Dear brother, Salam!

The Qur’an is clear that rasool (messenger) is a functional designation, not a fixed title for one individual only.

A rasool can be a human prophet (sent to a community).

A rasool can be a malaikah (e.g., Jibreel in 1919).

A rasool can even be the scripture itself, carrying the divine message (515-16, 6511).

So, the Qur’an uses the term flexibly. It always means the medium through which Allah’s message is delivered, whether person, angel, or book.

I don't follow person's or sects nor MQD does

Traditionally, mainstream schools restrict rasool to human envoys. But Qur’anic usage doesn’t box it that way. If we read without inherited filters, both “the Qur’an as rasool” and “Muhammad as rasool” are valid layers. The Book continues as rasool after him, while no new human rasool arises. That’s a balanced synthesis no need to import Mirza Ghulam Ahmad or Rashad Khalifa ideas, but also no denial of the Qur’an’s living messenger role.

Peace!

It is not just medium. Every aspect is specific. The Appointing Authority, the Person appointed, the person/persons/nation specifically towards whom appointed. The unique message/book to be delivered.

TellMeTheTruth

Hi Mr. MQD 3.x,
New question for you!

Is the Earth flat or a globe?
Could you please help decode this verse for me!

7930 "He made the earth egg-shaped" (RK translation).

Is this translation by Rashad Khalifa accurate?
Additionally, this translation is supported by islamic scholar Dr. Zakir Naik
https//www.youtube.com/watch?v=ZbSUkQYKCUk

Info
Eyewitness testimony from the first Malaysian astronaut, Dr. Sheikh Muszaphar Shukor
He has confirmed that the Earth is a sphere, not flat, based on his experience in space. He has repeatedly stated this and even posted pictures from space to counter claims made by flat-Earth proponents. He clarified that the Earth is more of a geoid, flattened at the poles and bulging at the equator, rather than a perfect ball.

https//www.malaymail.com/news/life/2019/10/14/once-again-angkasawan-dr-sheikh-muszaphar-takes-to-social-media-to-prove-ea/1800128

He even swears in the name of GOD as been asking to do so!

To all flat Earthers out there -
I get thousands of DM’s on my Social Media asking me about the shape of the Earth and some even have the guts asking me to swear in the name of Allah.
I thought I have made it clear on my previous postings showing pics I took from Space and my statements.
And no matter how much I explain to them , I can never convince them ...
They are always sticking to their non-factual based evidence which I find appalling.
On this Barakah Friday I’d like to make a point to these groups as what I have seen and known.
“Dengan nama Allah saya bersumpah bahawa Bumi berbentuk sfera seperti mana dilihat oleh saya di Angkasa“
(Translation In the name of God, I swear that the Earth is spherical as seen by me in space)
I hope that clears the air

Thanks for your time Mr. MQD 3.x,

Salam!

Salam,

If we stay strictly MQD, the word ٱلأرْض (ا+ل+ا+ر+ض) is not describing a static geometry (like a perfect ball or a flat plane), but rather

ا (origination) → a central force / source.
ل (alignment/direction) → orientation, attachment to an axis.
ر (cyclic/rotary motion) → rotation, spiraling, rhythmic repetition.
ض (compression/resistance) → compactness, grounding, resistance to spread.

So what emerges is not just a ball but a rotating, compressed, cyclically aligned body.

Now pair this with دحاها (د+ح+ا+هـ+ا)

د (spread, surface extension) → outward expansion.
ح (encirclement, enclosure) → a curved boundary.
ا (origination) → force of emergence.
هـ (emission, manifestation) → release, radiation.
ا (origination again) → rooting in source.

This set is much closer to an egg-like, spinning, dynamic form than a flat plane.

So in MQD terms

Not flat (because spread + encirclement + rotation imply 3D).
Not perfectly spherical (because of compression, rotation, layered unfolding).
Closer to an “egg-like spinning sphere” or “geoid” (compressed at poles, expanded at equator, dynamic).

So yes, the interpretation is on point the earth is hinted in MQD as an “egg-shaped rotating domain” — not flat, not a perfect sphere, but a compressed, spinning orb with asymmetry.

Peace!

shukri

Salam,

If we stay strictly MQD, the word ٱلأرْض (ا+ل+ا+ر+ض) is not describing a static geometry (like a perfect ball or a flat plane), but rather

ا (origination) → a central force / source.
ل (alignment/direction) → orientation, attachment to an axis.
ر (cyclic/rotary motion) → rotation, spiraling, rhythmic repetition.
ض (compression/resistance) → compactness, grounding, resistance to spread.

So what emerges is not just a ball but a rotating, compressed, cyclically aligned body.

Now pair this with دحاها (د+ح+ا+هـ+ا)

د (spread, surface extension) → outward expansion.
ح (encirclement, enclosure) → a curved boundary.
ا (origination) → force of emergence.
هـ (emission, manifestation) → release, radiation.
ا (origination again) → rooting in source.

This set is much closer to an egg-like, spinning, dynamic form than a flat plane.

So in MQD terms

Not flat (because spread + encirclement + rotation imply 3D).
Not perfectly spherical (because of compression, rotation, layered unfolding).
Closer to an “egg-like spinning sphere” or “geoid” (compressed at poles, expanded at equator, dynamic).

So yes, the interpretation is on point the earth is hinted in MQD as an “egg-shaped rotating domain” — not flat, not a perfect sphere, but a compressed, spinning orb with asymmetry.

Peace!

Yes! sun

shukri

Salam Brother!

I think I might have overlooked the most important point about Salat

Flexibility and Ease in Salat

Allah says in 2185
“Allah intends ease for you, not hardship.”

This means that salat is not meant to be a burdensome ritual of rigid postures or clock-bound duties, but a spiritually accessible alignment system grounded in sincerity and reflection.

You said about "Flexibility and Ease in Salat"
That led me to reflect on the very status of the Salat commandment
Whether it is compulsory or optional
Especially when we consider the word "decreed كِتٰبًا" in verse 4103

4103 Once you complete your Salat, you shall remember God while standing, sitting, or lying down.* Once the war is over, you shall observe the Salat; the Salat is decreed for the believers at specific times.

Could my beloved "Mr. MQD 3.x" decode the word "decreed كِتٰبًا" for me!
Thank you!

In addition, if possible could the "Mr. MQD 3.x" decode how Salat can prohibits evil and vice in verse 2945

2945 You shall recite what is revealed to you of the scripture, and observe the Salat, for the Salat prohibits evil and vice. But the remembrance of God (through Salat) is the most important objective. God knows everything you do.

Is this phrase "Salat can prohibits evil and vice" meant for the one who "khusyuk خشوع" in salat!

245 You shall seek help through steadfastness and Salat. This is difficult indeed, but not so for the reverent (الخٰشِعينَ)

Thank you for your kind response!
So long!

Mazhar

وَٱلْأَرْضَ بَعْدَ ذَٟلِكَ دَحَىٰـهَآ ٣٠
And after this discharge of heat of the Sky, He the Exalted rendered the Earth like the communal ostrich pit for spawning.

The verb stems from Root د ح و/ى. Ibn Faris (died 1105) stated in his famous lexicon "That it leads to the perception of outstretching and softening the ground as a settlement. And from it is the communal pit-settlement of ostrich, a place wherein it spawns, it is so called since he makes the settlement with his feet and afterwards eggs are laid therein. It does not denote "ostrich nest".

Lane's Lexicon has rendered it like this

"inf. n. دَحْوٌ, He spread; spread out, or forth; expanded; or extended; ---also, said of an ostrich, he expanded, and made wide, with his foot, or leg, the place where he was about to deposit his eggs

أُدْحِىٌّ , and إِِدْحِىٌّ and ↓ أُدْحِيَّةٌ and ↓ أُدْحُوَّةٌ , The place of the laying of eggs, and of the hatching thereof,) of the ostrich, in the sand; because that bird expands it, and makes it wide, with its foot, or leg; for the ostrich has no عُشّ" unquote

The most prominent relationship with this Root is that of ostrich. It is the world's largest and heaviest surviving bird, and so are their eggs largest in the world 5.9 inches long and 5.1 inches wide and weighing in at around 3-5 pounds each.

Because the ostrich has an elongated neck and large protruding eyes shadowed by long lashes, it has been likened to a camel, the most liked mammal of Arabs. (Its scientific name is Struthio camelus!) Ostriches can also withstand hot temperatures and go for long periods of time without water, usually getting enough moisture from the plants they eat.

They generally live together in small groups led by a dominant male and a dominant female. After copulation, the male creates what is known as a communal pit in the Earth; 12–24 inches deep and almost 10ft wide. The dominant female then lays her eggs first before being followed by others in the group.

It is thus evident that if the subject of verb with suffixed pronoun for the Earth is the male Ostrich, it will exclusively signify the aforementioned act and the affect upon Earth.

Therefore, the irreducible semantic feature of this root is the setting of Earth as a settlement for spawning to produce offspring in large numbers, and its communal aspect.

Grand Qur’ān has used many Roots for explaining the distinct-unique features and information about the Earth—geodetics engineering. Although there may seemingly be some overlapping aspects while transferring their concepts in English language, but every Root has unique features of its own.

Ostrich communal pit in the land results in multiplication of their number into numerous. Likewise the Earth has communal aspect for humanity and their multiplication in number۔
،،،،،،،
This phenomenon of multiplication will not be possible in off-Earth environment, even if the fiction of permanent human habitation on a planetary body other than the Earth becomes a reality.

https//haqeeqat.pk/EarthHistory.htm