For My Mother: In Praise of a Life Lived
Chasing an Elusive God
Why Christianity Is Dying But Spirituality Is Thriving?
| 3 years ago :: Sep 13, 2010 - 1:00PM #1 | |
BDboy
Posts: 3,266
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Now a days we hear about the Qur'an from mostly who NEVER read the book. Some are trying to be famous by disrespecting the Qur'an. What is this book? Lets us know couple of FACTS about this book. According to Islam, Qur'an is the "Word of God". Word for word nothing else. Pure and preserved from the day it was revealed to the last messenger of God Muhammad (PBUH). The Qur'an not only completed God's revelation to humanity, it also confirmed previous revelation that came to Jesus, Moses, David....(PBUT).
And (remember) when 'Iesa (Jesus), son of Maryam (Mary), said: "O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmed . But when he (Ahmed i.e. Muhammad ) came to them with clear proofs, they said: "This is plain magic." And who does more wrong than the one who invents a lie against Allah, while he is being invited to Islam? And Allah guides not the people who are Zalimun (polytheists, wrong-doers and disbelievers) folk. They intend to put out the Light of Allah (i.e. the religion of Islam, this Qur'an, and Prophet Muhammad ) with their mouths. But Allah will complete His Light even though the disbelievers hate (it). As we know Muhammad (PBUH) was an Arab. But if you read the Quran, you will see it is praising "Jewish" prophets. For example, The name "Moses" appeared in the Qur'an around 130 times. The name "Jesus" appeared in the Qur'an 25 times. The "Alledged" author of the Qur'an put the name "Muhammad" only 4 times. You will not find names of family members of Muhammad (PBUH) in the Qur'an. However if you open chapter 19 of the Qur'an, you will realize the whole chapter was names after "Mary" mother of Jesus. There is a chapter talking about history of "Children of Israel". One of the scholars of Islam, wrote a small booklet about the Qur'an and these amazing facts. You can download it for FREE by clicking the following link. Al Qur'an: The miracle of miracles
If You may think the Qur'an is glorifying Jesus. It does!!
Jesus hilself gave some hints in the Bible about this phenomenon. I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come , he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear , that shall he speak : and he will shew you things to come . 14 he shall glorify me: [ Source: The holy Bible John 16:12-14] |
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| 3 years ago :: Sep 16, 2010 - 2:52PM #2 | |
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BDboy
Posts: 3,266
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It looks like Pastor from Florida generated a lot of interest in the Qur'an and people are buying this book and reading it. Wisdom of God is supirior to all wisdoms. And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah. |
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| 3 years ago :: Sep 29, 2010 - 12:40PM #3 | |
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BDboy
Posts: 3,266
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People found serious scientific information in the noble Qur'an. Click here for details. |
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| 3 years ago :: Oct 12, 2010 - 12:46PM #4 | |
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BDboy
Posts: 3,266
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The Qur'an is a unlike any other in the history. It has science, philosophy and mathmetical mysteries. For example, the name "Jesus" was mentioned 25 times in the Qur'an. The name "Adam" was also mentioned 25 times in the Qur'an. However the alledged "Author" Muhammad found his name only 4-5 times there. Here is a beautiful verse from the Qur'an The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was. Please click here to read an interesting article on this. .............. |
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| 3 years ago :: Oct 23, 2010 - 2:42AM #5 | |
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BDboy
Posts: 3,266
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The statement of "seven heavens" is repeated seven times. "The creation of the heavens (khalq as-samawat)" is also repeated seven times. |
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| 3 years ago :: Nov 09, 2010 - 11:06AM #6 | |
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BDboy
Posts: 3,266
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How Tafseer is Performed
From "An Introduction To The Principles Of Tafseer" - by Shaykh ul-Islam Ibn Taymiyyah 1993 al-Hidaayah
If you ask what is the best method of tafsir, the answer is that the best way is to explain the Qur'an through the Qur'an. For, what the Qur'an alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the sunnah, because the sunnah explains and elucidates the Qur'an. Imam Abu Abd Allah Muhammad Ibn Idris al-Shaf'i has said:
"All that the Prophet (sallallahu alayhi wa sallam), has said is what he has derived from the Qur'an."
Allah has said:
"We have sent down to you the book in truth that you may judge between me, as Allaah guides you; so don’t be an advocate for those who betray their trust." [al-Qur'an 4:105]
"We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it." [al-Qur'an 16:44]
"We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [al-Qur'an 16:64]
"Know that I have been given the Qur'an and something like it." [Ahmad, Musnad, Vol. IV 131; Abu Dawud, Sunan, Sunnah, 5] namely the Sunnah.
In fact, the Sunnah, too has been given to him through wahy as the Qur'an, except that it has not been recited to him as the Qur'an. Imam al-Shafi and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see al-Shafi, al-Risalah]
In order to understand the Qur'an, you should first look to the Qur'an itself. If that does not help, then turn to the Sunnah.
The Prophet (sallallahu alayhi wa sallam) sent Muadh (radiallaahu anhu) to Yemen and asked him: "How will you judge the cases (that come to you)?" He replied: "I will judge according to the Book of Allaah". "But if you do not get anything there, what will you do?” the Prophet (sallallâhu alayhi wa sallam) asked. He said: "I will refer to the sunnah of the Prophet (sallallahu alayhi wa sallam)". "But if you do not get it even there, what will you do?” the Prophet (sallallâhu alayhi wa sallam) asked again. He replied: "I will exercise my judgment." Hearing this, the Prophet (sallallahu alayhi wa sallam) patted Muadh (radiallahu anhu) on the shoulder and said: "Praise be to Allah who has guided the Messenger of His Messenger to what pleases His Messenger."
This hadith has been reported in the Musnad and Sunan collections of hadith with a good isnad. [Ahmad, Musnad V: 230, 236, 242; al-Darimi, Sunan, Muqaddimah, 30; al-Tirmidhee, Sunan, Ahkam, 3; Abu Dawud, Sunan, Adhiyah, 11.] |
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| 2 years ago :: Jan 05, 2011 - 3:13PM #7 | |
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BDboy
Posts: 3,266
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Living The Quran
God has two kinds of Will. One is His (pre-eternal) Decree concerning the creation, including responsible, conscious beings. This Will, called Mashiah, is absolute with regard to things and unconscious beings, while it takes into consideration the (future) will of responsible, conscious beings. That is, God knows beforehand in what way those beings will use their free will and decrees accordingly. God's other Will (iradah) entails what He demands from His servants and denotes those things with which He is pleased. In this verse God leads astray whom He wills means that He lets go astray those who choose to follow Satan and the promptings of their carnal soul, with the result that they follow their fancies and personal ideas and commit evil deeds that, though not based on true knowledge, seem just to them. As for, He guides whom He wills, this denotes those who choose to resist the temptations of Satan and their carnal soul, and instead follow the guidance that God sends through His Messengers, and they see as good whatever God decrees as so. Compiled From: |
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| 2 years ago :: May 13, 2011 - 3:46PM #8 | |
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BDboy
Posts: 3,266
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| 2 years ago :: Jun 10, 2011 - 4:46PM #9 | |
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BDboy
Posts: 3,266
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The noble Qur'an itself confirms the status of the Qur'an for any readers of the Qur'an. It also clarify why it is so special. Let me share some verses... [16:89] The day will come when we will raise from every commun ity a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters
[39:23] God has now revealed the best Hadith, a Book fully consistent within itself. It marks out both ways (to success and failure) repeating its messages in diverse forms. Herewith shiver the skins of those who have some idea of the glory of their Lord, and then, their skins and their hearts soften at God's reminder. This is the guidance of God, and with it He guides one who seeks guidance. Whereas one who follows a path that God has declared to be wrong, goes astray and he cannot find a guide. [4:88, 15:87. Hadith = Narration]
[7:2-3] This Book has been revealed to you (O Messenger!), so you shall harbor no doubt about it in your heart – in order that with it you may warn (the erring). And it is a reminder for the believers... ......... .
[18:27] Convey to them whatever of this Book is revealed to you from your Lord. None can alter His Words. And you will find no refuge other than Him. [His laws in Theory (Kalimaatillah), and His laws in Practice as implemented in the Universe (Sunnatillah), never
[41:3] A Book, the signs which have been explained in detail as a Qur'an in Arabic for people of knowledge to be a herald of glad tidings as well as a warning.
(7:52) [...] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) -- a guidance (huda) and a grace (rahmat) for people who believe.
(6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?] To read the whole Qur'an, please click here. |
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| 2 years ago :: Jun 13, 2011 - 1:46PM #10 | |
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BDboy
Posts: 3,266
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The Literary Form of the Qur'an
Introduction
"Read in the Name of your Lord". [1] These were the first few words of the Qur'an revealed to the Prophet Muhammad over 1400 years ago. Muhammad, who was known to have been in retreat and meditation in a cave outside tremendous impact on the world of Arabic literature.[3] Not being known to have composed any piece of poetry and not having any special rhetorical gifts, [4] Muhammed had just received the beginning of a book that would deal with matters of belief, legislation, international law, politics, ritual, spirituality, and economics [5] in an 'entirely new literary form'. Armstrong states,
"It is as though Muhammad had created an entirely new literary form…Without this experience of the Koran, it is extremely unlikely that Islam would have taken root." [6]
This unique literary form was the cause of the dramatic intellectual revival of desert Arabs [7], and after thirteen years of the first revelation, it became the only reference for a new state in form of speech, the Qur'an, became the sole source of the new civilisation's political, philosophical, and spiritual outlook.
It is well known amongst Muslim and Non-Muslim scholars that the Qur’anic discourse cannot be described as any of the known forms of Arabic speech; namely Poetry and Prose. [9]
Taha Husayn, [10] a prominent Egyptian Litterateur, during the course of a public lecture summarised how the Qur’an achieves this unique form:
“But you know that the Qur’an is not prose and that it is not verse either. It is rather Qur’an, and it cannot be called by any other name but this. It is not verse, and that is clear; for it does not bind itself to the bonds of verse. And it is not prose, for it is bound by bonds peculiar to itself, not found elsewhere; some of the binds are related to the endings of its verses and some to that musical sound which is all its own. It is therefore neither verse nor prose, but it is “a Book whose verses have been perfected the expounded, from One Who is Wise, All-Aware.” We cannot therefore say its prose, and its text itself is not verse. It has been one of a kind, and nothing like it has ever preceded or followed it.” [11]
Any expression of the Arabic language falls into the literary forms of Prose and Poetry. There are other ‘sub’ forms that fall into the above categories. Kahin, which is a form of rhymed prose, is one of these ‘sub’ forms; but all literary forms can be described as prose and poetry.
Poetry
Arabic Poetry is a form of metrical speech with a rhyme. [12] The rhyme in Arabic poetry is achieved by every line of the poem ending upon a specific letter. [13] The metrical aspect of Arabic poetry is due to its rhythmical divisions, these divisions are called ‘al-Bihar’, literally meaning ‘The Seas’ in Arabic. This term has been used to describe the rhythmical divisions as a result of the way the poem moves according to its rhythm.
In Arabic poetry there are sixteen rhythmical patterns, which all of Arabic poetry adheres too or is loosely based upon;
1. at-Tawîl 2. al-Bassit 3. al-Wafir 4. al-Kamil 5. ar-Rajs 6. al-Khafif 7. al-Hazaj 8. al-Muttakarib 9. al-Munsarih 10. al-Muktatab 11. al-Muktadarak 12. al-Madid 13. al-Mujtath 14. al-Ramel 15. al-Khabab 16. as-Saria'
Each one of the al-Bihar have a unique rhythmical division. [14] The al-Bihar were first codified in the 8th century by al-Khalil bin Ahmad and have changed little since. The al-Bihar are based on the length of syllables. A short syllable is a consonant followed by a short vowel. A long syllable is a vowelled letter followed by either an unvowelled consonant or a long vowel. A nunation sign at the end of a word also makes the final syllable long. In Arabic poetry each line is divided into two halves.
Below are basic scansions of the metres commonly found in Arabic poetry, showing long (—) and short (^) syllables. They represent pairs of half-lines and should be read from left to right. The patterns are not rigidly followed: two short syllables may be substituted for a long one.
Tawil ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — |
Kamil ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — |
Wafir ^ — ^ ^ — | ^ — ^ ^ — | ^ — — | ^ — ^ ^ — | ^ — ^ ^ — | ^ — — |
Rajaz — — ^ — | — — ^ — | — — ^ — | — — ^ — | — — ^ — | — — ^ — |
Hazaj ^ — — — | ^ — — — | ^ — — — | ^ — — — |
Basit — — ^ — | — ^ — | — — ^ — | — ^ — | — — ^ — | — ^ — | — — ^ — | — ^ — |
Khafif
— ^ — — | — — ^ — | — ^ — — | — ^ — — | — — ^ — | — ^ — — |
Sari' — — ^ — | — — ^ — | — ^ — | — — ^ — | — — ^ — | — ^ — |
[For more details on the al-Bihar please see www.theinimitablequran.com/TheRhythmicalPatterns.html ]
An example of an Arabic poem, is the ancient Arabian poem called ‘Abu-l-‘Ata of Sind’:
Of thee did I dream, while spears between us were quivering And sooth, of our blood full drop had drunken the tawny shafts! I know not, by heaven I swear, and true is the word I say This pang, is it love sickness, or wrought by a spell from thee. If it be a spell, then grant me grace of my love-longing If other the sickness be, then none is the guilt of thine. [15]
This poem, in the original Arabic, falls into the rhythmical pattern of Tawil, one of the al-Bihar shown above. [16] A literary analysis on any Arabic Poem will conclude that it adheres too or is based upon the rhythmical patterns. This is supported by Louis Cheikho who collected pre-Islamic and Islamic poetry and concluded that all of the poems conformed and were based upon the al-Bihar. [17] ..............................to read rest of the article, please click here. |
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