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In the Name of God بسم الله

Quran Notes

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  • Advanced Member

Salaam Alaikum, 

It is my pleasure to be around and not dead, killed, or banned before starting a topic that's been on my mind for a while. Who else likes to keep a pen and notebook handy when they read Quran? Well here I plan to publish certain observations that I have written down and might want to share. Really cool stuff that I find cool anyway. Please feel free to share your own notes. I hope to share findings that dear readers here might not be aware of, and if anybody can add anything you know about these topics, I'd be more than thankful. 

So I'll start today, while at a burial that I read Quran while waiting, and in suret Al Aaraf  - to do with receiving knowledge - I took a picture of the page.. 

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The verse here that taught me something new, as each time I read Quran its like the first time, is verse number 172

 

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ

When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord?"- They said: "Yea! We do testify!", lest ye should say on the Day of Judgment: "Of this we were never mindful": Yusuf Ali

 

So what was interesting here for me is the description of how we all witnessed with ourselves in a way like confirming to God that He is our Lord. So we all went through this where we confirmed it, and it is like a covenant that happened before we were born, and the guy sitting next to me today interpreted this verse to mean that it happened while we were all in the back of our grandfather Adam (عليه السلام). 

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Here another random note :

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I like to mention this when Muslims panic seing my dog and blame their fear on "I pray", basically telling me they don't want the dog to greet them (say Salaam in dog language), because they think they can't pray after that. I always tell them, "he (the dog) prays too!", and always get the same blank face expression from them in return. Quite funny actually. 

أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَـٰٓفَّـٰتٍۢ ۖ كُلٌّۭ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ ۗ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ

Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds with wings outspread? Each one knows its own prayer and praise. And Allah knows well all that they do. Yusuf Ali

 

Let's remember this next time we see a cockroach, mosquito, or fly.

I kill mosquitos and flies all the time, but feel guilty every time and respect them and somehow apologize and ask for forgiveness. They could be better than me in the ranks of God. They certainly are higher ranked than all those going to hell. 

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This is a really cool one that I recently found. 

I want a yacht, a private jet, a villa in at least 5 major cities, maybe 20 apartments, and maybe three beach houses in the Polynesian islands, some more beach houses in Greece Croatia, Indonesia, etc. I want lots of gold and 5000 acres of land in a few countries, and stables filled with horses from all countries. I want lots of bling and emeralds, diamonds, rubies, gold, silver etc. But I don't have all that. Now I know why, and I thank God for it. God has designed us it seems that if we become too rich, it messes us up. By the way I forgot to mention the kind of garage I want, but you can imagine... 

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۞ وَلَوْ بَسَطَ ٱللَّهُ ٱلرِّزْقَ لِعِبَادِهِۦ لَبَغَوْا۟ فِى ٱلْأَرْضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍۢ مَّا يَشَآءُ ۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرٌۢ بَصِيرٌۭ

If Allah were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth; but he sends (it) down in due measure as He pleases. For He is with His Servants Well-acquainted, Watchful. Yusuf Ali

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3 hours ago, Allah Seeker said:

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ

When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord?"- They said: "Yea! We do testify!", lest ye should say on the Day of Judgment: "Of this we were never mindful": Yusuf Ali

Here is the Study Quran Tafsir of this ayah:

Quote

 

This verse is in many ways the cornerstone of Islamic sacred history and anthropology and establishes that the fundamental relationship between God and all human beings is premised upon the simple, unmediated recognition of His Lordship at the moment of their pretemporal creation (see the essay “The Quranic View of Sacred History and Other Religions”). The event recounted in this verse is widely referred to as a pretemporal covenant (mīthāq) or pact (ʿahd)—although these terms do not appear in the verse itself—made by God with all of humanity prior to their earthly existence (Aj, R, Ṭ). It is connected by commentators with a pretemporal covenant between God and the prophets (3:81; 33:7) and considered by some to be subsequent to it (ST).

 

 

The Quran mentions covenants or pacts between God and the believers generally (5:1, 7; 6:152; 13:20, 25; 16:91, 95; 57:8) as well as covenants with Abraham (2:124–25), the Israelites (2:40, 63, 83–84, 93; 4:154; 5:70), the Christians (5:14), and the People of the Book collectively (3:187). But the making of the covenant described in the present verse is unmediated and universal—contracted directly between God and all humanity—and can thus be interpreted as the basis of all later and specific covenants mediated by the prophets. This verse is also connected with the Quranic notion of the fiṭrah (IK, Ṭ), the primordial nature (30:30) with which all human beings were originally endowed, indicating that the innate recognition of God’s Oneness constitutes the essence of being human (see 30:30c). Even though human beings do not remember the pretemporal covenant, their testimony to God’s Lordship is understood to have left an indelible imprint upon their souls and to have established moral responsibility for them (Q). When these souls are engendered in earthly bodies and reach the age of moral understanding and accountability, the innate knowledge is reawakened in those who believe by their encounter with prophetic teachings, scriptures, and Divine laws, which serve as a reminder and renewal of their initial covenant with God (Aj). Therefore, if a child dies before reaching the age of moral and religious responsibility, he or she is considered to have died according to the first covenant (mīthāq) and the original fiṭrah, and so in a state of moral purity. However, for those who fail to affirm the original covenant by rejecting the later covenant—that is, by denying the messages brought to them by their prophets and scriptures—their initial covenant will not benefit them (IK, Q, Ṭ, Ṭs).\

 

Some describe this pretemporal event as one in which God brought forth all the progeny of Adam from his loins, specifically; some argue that this was done immediately after God had blown His Spirit into Adam (15:29; 32:9; 38:72; Ṭ), and others debate whether it occurred before or after his fall to earth (Mw, Q). Many observe, however, that God takes the progeny not from Adam, but from the Children of Adam and from their loins (plural; IK, R, Ṭ), indicating simply that He brought forth all future generations that have appeared and will appear until the end of time (Mw). Progeny translates dhurriyyāt (or in some readings, the plural dhurriyyāt), which derives from a root that in its most literal sense denotes small particles, atoms, or seeds that are scattered, but also connotes “progeny” or “offspring” in over a dozen Quranic verses (e.g., 2:124; 3:34; 4:9).

 

Some commentators indicate that the progeny were drawn forth in the form of “particles” or “seeds” (dharr; IK, R, Ṭ), suggesting the physically unformed state of the children of Adam during this encounter. But some questioned how it was possible for the progeny as “particles” to hear and respond to God’s question; and because the intellect was not considered to manifest itself in human beings until years after birth, they also questioned how these “particles” knew what they were saying or could be held accountable for it (R). Given these issues, some commentators consider this verse a symbolic description of an innate covenant (Z) or a symbolic description of the temporal process by which human beings realize Divine Oneness—arguing that as individuals grow in intellect and contemplate the world around them, the existence of a single God becomes innately clear to them, and they witness to this truth inwardly (Q, R, Ṭs, Ṭū), since they bear this knowledge already in their primordial nature. Others, however, reject this interpretation as against the plain meaning of the text and argue that God temporarily bestowed faculties of intellect, hearing, and speech on the “particles,” or human “seed,” just as He did when He caused the heavens and the earth to respond to Him (41:11; R, Ṭ); see also 41:21, where God endows bodily organs and faculties with the ability to testify.

 

God causes the Children of Adam to bear witness concerning themselves, or “against themselves.” The Quran mentions human beings bearing witness against themselves, in both this world and the Hereafter, through their deeds and their very bodies (cf. 6:130; 7:37; 24:24; 36:65; 41:20–22). In the present verse, their witnessing takes the form of a response to God’s question Am I not your Lord? (A-lastu bi-rabbikum?), understood to be a declarative statement in the form of a question, requiring the hearers to bear witness to its truth. Poetically, some Muslim authors, such as Rūmī, have described the event in this verse as the “Day of Alast,” referring to the first part of the question Am I not your Lord?; “Day of Alast” therefore refers in Islamic thought to a day beyond all days reckoned in time. Their response is Yea (balā, a classical affirmative connoting certainty), we bear witness. Some reports consider we bear witness to have been spoken by other witnesses to their testimony—identified variously as the angels, Adam, the heavens and the earth, or God Himself (IJ, IK, Q, R, Ṭ)—although most consider this a less likely reading.

 

The verse ends by explaining that the purpose of this questioning and witnessing was so that human beings could not come on the Day of Resurrection claiming to have been unaware of God’s Lordship or their duty to worship Him. One may question how one can be responsible, during earthly life, for a testimony one cannot remember having made prior to coming into this world (R). Some commentators have argued that it is precisely this human inability to remember the event described in this verse that points to its symbolic nature and thus reject the idea that a pretemporal covenant, of which most human beings are not conscious and that they cannot recall, could be the basis of a responsibility that is binding upon them (R). When this verse is read in the wider Quranic context and juxtaposed with Quranic prophetic history, however, this pretemporal recognition of God’s Lordship can be understood as creating an innate disposition in human beings toward recognizing and worshipping God during earthly life and toward accepting the prophets and the messages they bring as “reminders” of what human beings already know inwardly, but have merely forgotten. Those who reject the prophets, therefore, are considered willfully ignorant, denying truths that should, in any sincere and morally uncorrupted soul, resonate with a deep but forgotten knowledge of God that nevertheless still exists within them. In this sense, those who deny and reject the prophetic messages sent to them are described as kuffār, a word most commonly translated “disbelievers,” but whose etymological meaning signifies the “covering over” of something, which in the religious sense refers to covering over the innate awareness of the truth of God’s Lordship and Oneness that they bear within themselves. The pretemporal covenant, then, in conjunction with God’s sending of messengers to all people serves as a “proof” against the disbelievers who capriciously or cynically deny prophetic messages that they know deep within themselves to be true.

 

This verse is also the basis for more elaborate narrations, some of which are attributed to the Prophet, that connect the pretemporal covenant with predestinarian notions. Although the literal reading of this verse suggests that all human beings have made the same covenant recognizing God’s Lordship and therefore have the same possibility for realizing it in earthly life, several reports suggest that human moral destiny is linked to distinctions made among the covenanters on the occasion of this pretemporal covenant. Some reports assert that God removed some progeny from the right side of Adam or with His Right Hand, and these human beings were destined for the Garden, while others were removed from Adam’s left side or with God’s other Hand and were thus destined for Hell (Q, Ṭ). Still other reports indicate that some covenanters bore witness only reluctantly or deceptively (IJ, Qm, ST, Ṭ), although this interpretation is rejected by other authorities. Some early Twelver Shiite traditions indicate that the covenanters on this day were also asked to bear witness to the prophethood of Muhammad and the spiritual authority of the Shiite Imams, but that only some accepted the latter (ʿAy, Qm). Similarly, some early Sufi authors, including al-Ḥakīm al-Tirmidhī (third/ninth century), referred to the pretemporal covenant as a moment in which the spiritual elect (khawāṣṣ) were distinguished from the common people (‘awāmm).

 

Given the great importance in Islamic thought of this verse and the event it describes, it was natural for some thinkers to link it with various notions of a spiritual hierarchy among human beings and with the concept of predestination. Yet, although this pretemporal covenant may indeed be linked to human moral destiny in a foundational way, because it created in human beings an innate ability to recognize religious truth, the plain meaning of the verse more plausibly indicates the universal potential in all human beings for moral and spiritual attainment and the acceptance of revelation.

 

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Interesting that some get jealous and frustrated at other people's riches; little do they know that this will be used to torture them some day.. And Allah orders us not to let it get to us that they got more physical stuff.. 

Let not their wealth nor their sons dazzle thee: in reality Allah's plan is to punish them with these things in this life, and that their souls may perish in their denial of Allah. Yusuf Ali

فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ

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17 hours ago, Allah Seeker said:

Really cool stuff that I find cool anyway

 

15 hours ago, Allah Seeker said:

This is a really cool one that I recently found. 

I am @Cool sir. :D

I often pause at the very first verse of Quran i.e. bismillah-ir-Rehman-ir-Rahim or bismillah Ar-Rehman Ar-Raheem. 

The question which make me pause here is that whether the attributes Ar-Rehman, Ar-Raheem are the attributes of Ism Allah or Are they belongs to Zaat? 

In Sura e Fatiha, the very first verse which starts with bismillah contains these attributes and the third verse too contain these attributes which comes after "Alhamdo lillahe Rabbil A'lameen".

So Allah (سُبْحَانَهُ وَ تَعَالَى) is Ar-Rehman Ar-Raheem and so do the ism if we consider that these attributes in first verse belongs to Ism. 

Can you shed some light on it?

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20 minutes ago, Cool said:

The question which make me pause here is that whether the attributes Ar-Rehman, Ar-Raheem are the attributes of Ism Allah or Are they belongs to Zaat? 

Ism. Ism belongs to the Zaat while these are attributes that belong to Ism. 

Context from Tafseer of Imam al Khomeini (رضي الله عنه) on Surah al Hamd:

Quote

It is possible that "Beneficent" and "Merciful" are adjectives for "Name", or they may by adjectives for "Allah", but they are more suitable to be adjectives for "Name", because in praising they are adjectives for "Allah", and thus, it will be immune from repetition, although their being adjectives for "Allah" is also justifiable. In repetition there is, however, a point of eloquence. If we take them to be adjectives for "Name", it supports the idea that by "Name" the Essential Names [alma'-i `ainiyah] are intended, because only the Essential Names can bear the adjectives of "Beneficent" and "Merciful". So, if by "Name" the Essential Name and the
manifestation in the state of Collectivity are intended, "Beneficent" and "Merciful" will be attributes of the Essence, which, in the manifestations by the state of Unity, are confirmed for "the Name of Allah", and the mercy of the Beneficent and the Merciful in Act is of their demotions [tanazzulat] and appearances. 

 

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Fascinating for me was to bullet out all these learning points that I extracted from Surah Bani Israel verse 23-39 (just 16 verses):

Quote

This is of what your Lord has revealed to you of wisdom.
1. Follow god's command
2. Respect parents and do not even say ugh to them
3. Pray for kindness towards them and ask forgiveness if you disrespect them.
4. Give to the needy, relatives and wayfarers.
5. Turn away politely if you don't have and ask from Allah sustenance for the needy.
6. Do not squander
7. Neither be miserly in spending nor be extravagant while donating or giving in Allah's path.
8. Don not kill your children out of fear of poverty
9. Be careful about orphans and don't usurp there property.
10. Do not commit adultery.
11.  Do not kill anyone unjustly and during revenge, don't exceed limits.
12. Weighing with true balance every commodity
13. Follow only that which you certainly know and that which you apparently know with a binding proof.
14. Do not be proud.

Obviously, I took the help of Tafsir al Mizan.

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2 hours ago, Cool said:

 

I am @Cool sir. :D

I often pause at the very first verse of Quran i.e. bismillah-ir-Rehman-ir-Rahim or bismillah Ar-Rehman Ar-Raheem. 

The question which make me pause here is that whether the attributes Ar-Rehman, Ar-Raheem are the attributes of Ism Allah or Are they belongs to Zaat? 

In Sura e Fatiha, the very first verse which starts with bismillah contains these attributes and the third verse too contain these attributes which comes after "Alhamdo lillahe Rabbil A'lameen".

So Allah (سُبْحَانَهُ وَ تَعَالَى) is Ar-Rehman Ar-Raheem and so do the ism if we consider that these attributes in first verse belongs to Ism. 

Can you shed some light on it?

So basically the thought is that all names are attributes, while the name Allah is a unique personal name that goes beyond meaning for us? And you wonder that because of the direct and prioritizing link between AL Rahman AL Raheem to Allah in suret El fatha, that they would be considered in the same category as Allah? Sorry if I misunderstood, but thanks for the very cool thought :D

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فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةًۭ ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍۢ مِّنْهُمْ إِلَّا قَلِيلًۭا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

But because of their breach of their covenant, We cursed them, and made their hearts grow hard; they change the words from their (right) places and forget a good part of the message that was sent them, nor wilt thou cease to find them- barring a few - ever bent on (new) deceits: but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind. Yusuf Ali

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This verse talks about forgiving even the cursed members of the bani Israel, while at the same time confirming that not all are cursed. 

It lifts a lot of pressure off my heart when thinking of all the fans of dajjal and the leaders of zionism. We are ordered to forgive them guys. This doesn't mean one shouldn't potentially defend against anybody's attack, but we shouldn't be hating them or harboring negative emotions toward them. God chose them over the worlds at some point, and this verse somehow shows special status for these people in Islam, as they are specifically protected emotionally at least regardless if good or bad. This clearly talks about the children of Israel tribes, as this verse is a direct continuation from the past verse that mentions them. 

Islam is more like Christianity than most of us might imagine. We also have the concept of forgiving everyone, regardless of their status in front of God.

Currently in the real world these days, my closest friend is a Jewish guy, and whenever I see him I remember verses like this, while hoping and praying that he is among the good ones described in the Quran. It just turned out that we have so much in common and get along so well, better than all the Muslims around me for some reason, as well as Christians. Alhamdulilah. When having a good relationship with a bani Israel member, I really understand why God chose them. They are super smart, civilized, fun, cultured, generous, etc. When they're good they're AMAZING! 

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Tell those who believe, to forgive those who do not look forward to the Days of Allah: It is for Him to recompense each People according to what they have earned. Yusuf Ali

قُل لِّلَّذِينَ ءَامَنُوا۟ يَغْفِرُوا۟ لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ ٱللَّهِ لِيَجْزِىَ قَوْمًۢا بِمَا كَانُوا۟ يَكْسِبُونَ

 

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The Days of Allah? It says so literally. To me that could mean the time after the zuhur when justice will prevail. It could mean the judgment day in the next life. Whatever it is, we are ordered to forgive again. Forgive those who don't believe in whatever we believe as inevitable. 

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And of everything We created pairs, that possibly you would be mindful. Dr. Ghali

وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

49

So this is a very challenging thought. How is duality in everything a way to remembrance of God? I don't really have an answer, but I guess the closest number to One is two? So if everything is in two's then the only way to really be focused is to focus on the one, while focusing on the creations will be a bit of a split thought, even on the most basic binary level. 

At the same time for me it goes further to think about how God created everything, and then everything was somehow split into two, making God have no partners in His Oneness, or wholeness. 

Then I think that to think of God (zikr as the word used here in the verse), one needs mental movement in time and space. My mind is here now on shiachat, and to get my mind from this post, back to remembering the One, it mentally somehow moves from one thought to another. There is momentum and change. So to have change we need depth and perspective. Like a 3D world where we move forward or backwards in time and space from one place to another. To have perspective we as creatures need two reference points. Like our eye sight can only see depth and 3D with 2 eyes. That's why 3D glasses need two eyes, and 3D films are actually filmed with two lenses from slightly different perspectives. If we close one eye long enough, everything will be lacking depth after a while. So just like we need, as an archer for instance, two points to aim at a target - the two points being our eye and the target - we maybe need to be in couples in order to aim our mental focus towards One point, namely the mental Qibla. Just a tought. 

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At the same time I personally see it that seeing everything being in duality, is in itself emotionally in a beyond-thought-and-rationale way beautiful and amazing. So seeing how we have two sides of our body, and the concept of up and down, left and right, man and woman, good and bad, and so on, somehow innately makes one wonder and be at awe beyond rationality, which also leads to thoughts of God, and the godly - I think. 

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Therefore patiently persevere, as did messengers of inflexible purpose; and be in no haste about the. On the Day that they see the promised them, as if they had not tarried more than an hour in a single day... to proclaim the Message: but shall any be destroyed except those who transgress? Yusuf Ali

فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةًۭ مِّن نَّهَارٍۭ ۚ بَلَـٰغٌۭ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَـٰسِقُونَ

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This to me is a very important verse. It helps me since I noticed it quite recently. When I feel pressure and hurt emotions that result in wanting my clear enemies to suffer for their evil intented actions against me and my loved ones, while seeing them still living 'good' lives, I remember this commandment from God. To be patient, and also now I understand that all this good life they are living and enjoying will be like nothing in the end. It might seem like a long time to get God's response, but He is always sari' El hisab. The fast to account. 

So we are specifically told not to hurry to have their punishment inflicted (I guess directly and/or indirectly), with the explanation that the greatest of prophets likewise waited patiently, so why shouldn't we? 

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IMG_20210420_123307.thumb.jpg.8633894557bdaca455dfda4b44d32b1f.jpg

أَفَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلْمٍۢ وَخَتَمَ عَلَىٰ سَمْعِهِۦ وَقَلْبِهِۦ وَجَعَلَ عَلَىٰ بَصَرِهِۦ غِشَـٰوَةًۭ فَمَن يَهْدِيهِ مِنۢ بَعْدِ ٱللَّهِ ۚ أَفَلَا تَذَكَّرُونَ

Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge1 and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded? Saheeh International

This shows me that the word shirq or worshiping of 'gods' is not limited to objects or beings that we consciously worship, but it can be simply following our desires in an unhealthy way. Our desires can be labeled as 'gods'. 

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24 minutes ago, Allah Seeker said:

This shows me that the word shirq or worshiping of 'gods' is not limited to objects or beings that we consciously worship, but it can be simply following our desires in an unhealthy way

Salaam,
interesting video on defining shirk and why it is unforgivable:

 

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31 minutes ago, 313_Waiter said:

Salaam,
interesting video on defining shirk and why it is unforgivable:

 

My current main open enemy in this real world at the moment actually told me straight out with a red face almost spitting in anger "I am God!", in response to asking him if he believed in God.

It is a common thought pattern today especially practiced among secret societies and pagan religions. The music industry also encourages this and modern culture that is highly influenced by the likes of Alistair Crowley, who wrote things like "do as thou wilt shall be the whole of the law". This guy actually referred to himself as the beast 666. And you'll be surprised how even the founder of rocket science is connected to him, and how strong of a follwing and influence he has today in world culture and ways of thinking. That's the 'freedom' that the devil is luring us into. Doing whatever we want, and not do whatever God wants. Because obviously there are things we don't want to do that are good for us, and vice versa. 

It's the same as the concept of humanism that took the place of deism in the "rennaissance", while replacing Christian concepts with pagan ones. The focus then started to be focused on ourselves instead of God. It's an old conspiracy using the same tools under different names and approaches, but with the same results, going back to iblis worshipping himself by following his own 'ego' (aka self in Latin) - I'd say lower self - instead of following the order of God to surrender to the fact that Adam (عليه السلام) is his Imam. Same story keeps repeating everyday everywhere with everyone. 

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Sorry for posting a lot everyone, I guess I'm feeling ramadanish. Strong vibes building up Masha Allah. Until today I was kind of not feeling so much good vibes, let's hope that as we approach the end of Ramadan, things get better for all muminaat and mumineen in the worlds. 

Anyway here another one 

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This one proves something to me I've said for many years. This famous hadith saying that the ummah will be divided into 73 groups / fareeq.. With one going to paradise? Well I always said that my group is the one that does not accept division. So here is this 

۞ شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحًۭا وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓ ۖ أَنْ أَقِيمُوا۟ ٱلدِّينَ وَلَا تَتَفَرَّقُوا۟ فِيهِ ۚ كَبُرَ عَلَى ٱلْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ ٱللَّهُ يَجْتَبِىٓ إِلَيْهِ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَن يُنِيبُ

He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. Saheeh International

The word used here for 'divide' is the same as the one in that hadith. Frq.. 

This verse is a proof for all the pro-unity people out there. One of the names of God is AL Jamii.. Or the joiner. The one, and we are one umah. 

It's truly divide and conquer for iblis, let's not let him do that.

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"And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon, the one whom between you and him is enmity [will become] as though he was a devoted friend." Saheeh International

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وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ۚ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌۭ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌۭ

Here I was surprised to find so clearly written how our good behavior and answering in a better way when people treat us badly, is also for the sake of turning enemies into friends. 

The next verse talks about how his this is exclusively for the patient and the greatly lucky. The word that is currently used for luck in the Arab world is used here. Hazz. This was also a surprise to me. To find the word luck, but predictably most translators have translated this word as fortune, which is a less controversial word, but is definitely related. 

"And no one is blessed with this but those who observe patience, and no one is blessed with this but a man of great luck." Mufti Taqi Usmani

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ۚ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌۭ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌۭ

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"When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he prays to Me; so they should respond to Me, and have faith in Me, so that they may be on the right path." Mufti Taqi Usmani

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ

The interesting part here for me that was new to me recently was how Allah AL Mujeeb describes himself as delivering for those who ask of Him, and then asks us to do the same in return. He says we should deliver to Him. There is a balance there somehow, and for me it was interesting to see the use of the word for delivering, or responding, in the same sentence both ways. So for us to expect Allah to answer our requests, we must answer his requests too. 

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19 hours ago, Allah Seeker said:

you'll be surprised how even the founder of rocket science is connected to him

Salam he wasn't " The founder" but his title was " rocket engineer " which because  of his wierd personality  & his mental breakdown  due loosing  of his first love became a famous occultist which title of " The founder " belongs to Dr. Robert Hutchings Goddard which I couldn't  find any connection  of him with any secret society.

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On 4/19/2021 at 4:28 PM, Allah Seeker said:

They are super smart, civilized, fun, cultured, generous, etc. When they're good they're AMAZING! 

Your friend  is a rare type between them but majority of them are very stinky  people  which I only has seen these good attributes mostly   between  Iranian Jews not other ones outside of Iran.

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41 minutes ago, Ashvazdanghe said:

Salam he wasn't " The founder" but his title was " rocket engineer "

Jack Parsons even claimed to embody an entity called Belarion Dajjal acc to Wikipedia:

Quote

Unable to pursue his scientific career, without his wife and devoid of friendship, Parsons decided to return to occultism and embarked on sexually based magical operations with prostitutes. He was intent, informally following the ritualistic practice of Thelemite organization the A∴A∴, on performing "the Crossing of the Abyss", attaining union with the universal consciousness, or "All" as understood in Thelemic mysticism, and becoming the "Master of the Temple".[133] Following his apparent success in doing so, Parsons recounted having an out-of-body experience invoked by Babalon, who astrally transported him to the biblical City of Chorazin, an experience he referred to as a "Black Pilgrimage". Accompanying Parsons' "Oath of the Abyss" was his own "Oath of the AntiChrist", which was witnessed by Wilfred Talbot Smith. In this oath, Parsons professed to embody an entity named Belarion Armillus Al Dajjal, the Antichrist "who am come to fulfill the law of the Beast 666 [Aleister Crowley]".[133] Viewing these oaths as the completion of the Babalon Working, Parsons wrote an illeist autobiography titled Analysis by a Master of the Temple and an occult text titled The Book of AntiChrist. In the latter work, Parsons (writing as Belarion) prophesied that within nine years Babalon would manifest on Earth and supersede the dominance of the Abrahamic religions.[134]

@Allah Seeker

https://en.wikipedia.org/wiki/Jack_Parsons_(rocket_engineer)

 

Even iron man is said to be based on Parsons

Edited by 313_Waiter
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1 hour ago, Ashvazdanghe said:

Salam he wasn't " The founder" but his title was " rocket engineer " which because  of his wierd personality  & his mental breakdown  due loosing  of his first love became a famous occultist which title of " The founder " belongs to Dr. Robert Hutchings Goddard which I couldn't  find any connection  of him with any secret society.

Waslaam, thanks for that. After researching it for a few minutes now it turns out rocket science started with the Chinese in the 11th century, and has been used since then. So the founder is actually a Chinese guy. All the other people like some German guys, Russian, and Americans like Goddard and Parson, just pioneered specific technologies that maybe improved the rockets. But for some reason there are people online calling different people of the modern world as father or founder of Rocket science. That is a bit misleading, considering that rockets have been around for almost a millennium supposedly. 

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38 minutes ago, Ashvazdanghe said:

sorry my error I meant stingy  :blush:

I think each nation has its general pluses and minuses. Also remember the hadith of 73 groups in our ummah, with only one going to paradise? The same hadith talks about their ummah having similar division of 71 - 1. So for me bottom line is all nations have good and bad, while the bad are more in number. It is easy to generalize against Muslims too due to their behavior in the world. Most Muslim for instance treat women, children and animals very badly. They don't appreciate the environment, and many of them are also loud and arrogant. I think they are not very intelligent either. I haven't been to Iran, but Persians outside of Iran are kind of an exception in terms of intelligence and willingness to work hard. Also they act civilized compared to most other Muslim communities, with a soft spoken composure. But that is rather an exception. Most Muslims betrayed ahl bayt, just like most bani Israel betrayed Musa, and we are all human with majority mistakes. But the good Muslim, the good Jew, Christian,.. are a minority that are amazing in their own way, even if not perfect. The remnants of the people that Allah chose over the worlds, who are also part of ahlulbayt through Isaac, Jacob, and in the same line as Jesus, David, Solomon, etc definitely are very very very special in my mind. I like them very much and they are truly a light onto the nations. I believe that when the Taura talks about the importance of the nation of Israel, and how God blesses those who bless them (and how they will succeed in the end over their enemies) , it is in reference to the 1 of the 71 spiritual groupings of the followers of Moses who are going to be judged according to their books and their righteous imams. 

In my opinion one of the pillars of why the Islamic revolution in Iran is so successful Masha Allah is because they did not kick out or officially abuse the Jews like Hitler did. Hitler das an idiot for treating all Jewish men, women, children and babies as default enemies, hence abusing the good minority too that every nation has in it.

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7 minutes ago, Allah Seeker said:

I think each nation has its general pluses and minuses. Also remember the hadith of 73 groups in our ummah, with only one going to paradise? The same hadith talks about their ummah having similar division of 71 - 1. So for me bottom line is all nations have good and bad, while the bad are more in number. It is easy to generalize against Muslims too due to their behavior in the world. Most Muslim for instance treat women, children and animals very badly. They don't appreciate the environment, and many of them are also loud and arrogant. I think they are not very intelligent either. I haven't been to Iran, but Persians outside of Iran are kind of an exception in terms of intelligence and willingness to work hard. Also they act civilized compared to most other Muslim communities, with a soft spoken composure. But that is rather an exception. Most Muslims betrayed ahl bayt, just like most bani Israel betrayed Musa, and we are all human with majority mistakes. But the good Muslim, the good Jew, Christian,.. are a minority that are amazing in their own way, even if not perfect. The remnants of the people that Allah chose over the worlds, who are also part of ahlulbayt through Isaac, Jacob, and in the same line as Jesus, David, Solomon, etc definitely are very very very special in my mind. I like them very much and they are truly a light onto the nations. I believe that when the Taura talks about the importance of the nation of Israel, and how God blesses those who bless them (and how they will succeed in the end over their enemies) , it is in reference to the 1 of the 71 spiritual groupings of the followers of Moses who are going to be judged according to their books and their righteous imams. 

In my opinion one of the pillars of why the Islamic revolution in Iran is so successful Masha Allah is because they did not kick out or officially abuse the Jews like Hitler did. Hitler das an idiot for treating all Jewish men, women, children and babies as default enemies, hence abusing the good minority too that every nation has in it.

I’m don’t think that most people are bad based on some of these hadith that is placing people into a third category:

https://purifiedhousehold.com/the-ummah-will-be-separated-in-73-sects/

unfortunately website won’t let me copy paste it here

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37 minutes ago, 313_Waiter said:

I’m don’t think that most people are bad based on some of these hadith that is placing people into a third category:

https://purifiedhousehold.com/the-ummah-will-be-separated-in-73-sects/

unfortunately website won’t let me copy paste it here

Sorry I don't understand, can you explain it in a different way please. In baby language? 

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2 hours ago, Allah Seeker said:

Sorry I don't understand, can you explain it in a different way please. In baby language? 

Basically this hadith seems to be indicating that most people are not in this categorisation of 73 sects. They are in a separate category:

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9 minutes ago, 313_Waiter said:

Basically this hadith seems to be indicating that most people are not in this categorisation of 73 sects. They are in a separate category:

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Thanks brother for this but it seems a bit confusing to me, as the hadith talks specifically about that Ummah in what seems to be its entirity if I remember correctly. It says that the ummah will be divided, and not that part of the ummah will be divided. So I see this narration contract the other clear one, for me. 

At the same time I agree with this narration on the part that being born into various sects does not give definite indication of destiny of paradise or hell. 

The way that I see it, is that the ummah is spiritually divided along lines of fake and real Muslims, that cut through nuclear families even. What the guy who supposedly asked Imam Ali did is that he generalized based on inherited traditions, and specific detailed beliefs within the fold of Islam that are not directly antagonizing Allah and the prophet. 

It is like the concept of "Shia" today. It is impossible to know who is a true Shia at this point. Because paying lip service doesnt mean much. The Kufans who betrayed Imam Hussein were Muslim Shia according to their mouths, but in reality they weren't. But this Christina guy, and that suni other military leader turned out to be Shia of ahl bayt after all. 

The way I see it is that the biggest problem in people's interpretation of this hadith are two things 

1- they immediately assume that their group is the only right one, contradicting the concept of fear of God, or taqwa and khawf Fillah

2 - they try hard to find those groups in their own known settings and artificial sectarian lines that are man made. 

Those sectarian lines that we are aware of are rather tribal affiliations, and are not the categories of God. 

In my opinion only Allah knows who or what those groups are, but to me the lesson here is that most of the ummah are lost, as most of mankind are lost. The proof from this isn't just from the Quran, but even from our own history. Especially the history of ahlulbayt shows us how most of the ummah are just pretending to be Muslim. The Quran talks about how "most" people lack intelligence, how most don't thank, etc. 

At the same time I can also use my personal observation as a hujja (proof) for myself. Looking at all the people I met who would call themselves Jewish, Christian or Muslim, I see most of them as innately bad. Very few are kind, compassionate and soft hearted. The vast majority that I have seen show clear symptoms of not actually believing in a God, next life and karma for their actions. 

Our true group is only truly known by God and is evident in our hearts as individuals, and not as a society, group or label. 

The good are spread in all societies, and when the uprising of Allah (earthly qyama) happens, we will get a glimpse of some of them. But remember that many will yet again only be with the uprising for the wrong reason, while others who are outwardly against it, will eventually be with it, so I see this hadith having a very individual purpose of mainly instilling fear of God, and not to take our destiny for granted. Also to show us that the good are a small minority of chosen people. That's for me.

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IMG_20210421_140702.thumb.jpg.7548a12b6b2522f8954f737043ceeb34.jpg

وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَـٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

"Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent."

— Saheeh International

This one talks about the the portion of the people of the book who are haters, and how we should forgive them and overlook them trying to return us to kufr out of envy. 

The interesting part here that I noticed recently, is where it says we should endure and forgive up to a certain point, which is translated here as until the "command of Allah". So the Arabic term used is amr (command) Allah, and we know that the current Imam is the sahib El amr. So does this mean that once the amr Allah is delivered via its sahib, that the forgiveness and pardon will end? I personally think that's a strong option here, based on this verse. Could there be a direct connection between Amr Allah and sahib El Amr?

Of course the Amr also is in reference of that judgment of the grave and the final judgment in the final eternal lifetime. One verse can resonate with many dimensions and time lines. 

 

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I love this verse. It just takes the ground of the arrogant plotters from under their legs. They think that they are so cool and so smart plotting against us, but actually all they are is a pawn or character of movie written by God. They are just part of the plot, and exist solely for the sake of promoting the lovers of God.

أَمْ يُرِيدُونَ كَيْدًا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ

"Or do they intend a plan? But those who disbelieve - they are the object of a plan." 

— Saheeh International

Of course the difference is that the plot against them is from Allah, while their plot is a weak human plot. 

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IMG_20210421_141017.thumb.jpg.ee149a55f631cf8cc2bd1416c0de1631.jpg

O ye who believe! If ye will aid Allah, He will aid you, and plant your feet firmly.

— Yusuf Ali

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

Such a beautiful verse! We "help". God. Just think of it. 

Other verses say that if we remember Him, He remembers us. And if we forget Him, He forgets us. 

Very interesting how Allah uses such analogies, of forgetting and receiving help. How do you explain it? Any hadiths on the topic? But it does make sense somehow that everything we do is for God, hence fighting and struggling is for God. We are soldiers of Allah and if we defend the cause of Allah, then Allah will defend ours. 

God could in a second just kill all his enemies and make clear the truth (this is actually exactly what will happen eventually), but He chooses to create little weak creatures like us to "help" Him. Helping God who is not in need of any help is quite mind boggling. 

I watched lectures of a very controversial Rabbi called Rabbi Friedman who claims that God needs us more than we need Him. I know this sounds blasphemous in many ways, but his point is that why would God create us if there wasn't a need? My opinion is that maybe we can say He loves or desires us more, but not really need. Although sometimes the lines between love, desire and need can be blurred. That's why I have this rabbi the benefit of the doubt for some days at least. 

Just food for thought 

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وَلِكُلٍّ دَرَجَـٰتٌ مِّمَّا عَمِلُوا۟ ۖ وَلِيُوَفِّيَهُمْ أَعْمَـٰلَهُمْ وَهُمْ لَا يُظْلَمُونَ

"And to all are degrees according to their deeds, and in order that (Allah) may recompense their deeds, and no injustice be done to them."

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This verse shows in an obvious way that our judgment will be based on our deeds. 

People often think that we are immediately safe when we believe in something. But in the end it is actions that matter. There is a saying that Islam deenul 'amal. Islam is religion of actions.

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