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Messages - brook

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1
Questions/Comments on the Quran / Re: Question about sura AlRahmaan
« on: February 08, 2013, 05:22:17 pm »
فِيهِمَا means in TWO things which are actually the TWO gardens mentioned in 62;
فِيهِنَّ means in MULTIPLE things which are actually the trees of fruit mentioned in 68.

Please refer to brother yaseen's Companions of Heaven, http://www.free-minds.org/companions-heaven

Peace,
Hasan Akcay

2
Prophets and Messengers / Re: Wives of the prophets.
« on: May 14, 2012, 08:32:29 pm »
If your being just
in 4:3
means your giving the orphans their possessions,

your marrying them two, three, and four means
your marrying them to other men
like the priest did in the following nursery rhyme:

This is the priest all shaven and shorn
That married the man all tattered and torn
That kissed the maiden all forlorn...


This is the way that you escape the fear
that you commit by devouring the possessions by mistake
since no more you keep them to devour. 

Peace,
Hasan Akcay

3
Prophets and Messengers / Re: Wives of the prophets.
« on: May 13, 2012, 08:50:04 pm »
4:3 And if you fear that you cannot be just to the orphans, then you may marry those who are agreeable to you of the women: two, and three, and four. But if you fear you will not be fair, then only one, or whom you maintain by your oaths. This is best that you do not face financial hardship.

In  this translation of 4:3 what is meant by being just is important.

People who claim God allows polygamy take it to mean being impartial. So, they say, in 4:3 God is ordering polygamous men to treat their wives impartially, witout favouring any one of them.

Being just also means not usurping people's rights. In this case God is ordering believing men who have orphans under their protection to avoid usurping their possessions (اموال). The verse, they say, has got nothing to do with polygamy; it is about the possessions and  rights of the orphans mentioned in the first 10 verses of Cahpter 4.

The question is which meaning is correct.

Peace,
Hasan Akcay

4
Islamic Calendar & Ramadhan. / the day Macca was conquered
« on: February 29, 2012, 02:38:12 am »
On the following table ) stands for the first waxing crescent of the lunar month and O is the full moon it waxes up to.

In 630 AD the Rabi al-Awwal crescent appeared in the evening of June 17, and it waxed up to the full moon in the evening of 30 June. It was actually the scorching full moon (شهر رمضان) because it followed the summer solstice. 

)1 RAw=18 Jun..….1.O 30 Jun 630 (http://www.timeanddate.com/calendar/moonphases.html?year=630&n=0)
)1 RTh=18 Jul…...…2.O29 Jul
)1 JUl=16 Aug….....3.O28 Aug
)1 JAh=15 Sep…....4.O27 Sep

It is said that Macca was conquered in 630 AD. If that is true, the believers must have  entered the city in the morning of 18 June. It can easily be deduced from 9:2 and 9:5.

The day the believers entered the town, they warned the Maccan pagans that they had to either face death or surrender (9:2) in 4 full moons time, which were actually the forbidden full moons of the year because the given time was supposed to expire as soon as the forbidden months ended (9:5) .

The day of the conquest had to be the very beginning of the forbbiden months; otherwise the duration of the truce would be violated.   

Is this calculation correct?

Peace,
Hasan Akcay

5
I learned the gist of the idea from Ayman about calendars in relation to full moons in general and the scorching full moon in particular. I agree with him. I studied it on my own too resorting to other sources.

Peace,
Hasan Akçay

6
Islamic Calendar & Ramadhan. / Re: Suggested reading during Ramadan?
« on: August 10, 2011, 12:47:28 am »
Selam

Here is one you can download:

http://www.aastana.com/books/16_E.PDF

Peace

Hello hope4. An acquaintance of mine wants to know if the Arabic version of THE TRUTH ABOUT SOUM is also available as an e-book. Could you please help.

Peace,
Hasan Akçay

7
Hello Eikonoklastes. May I reply to the points you bring up:

1) To decide when the year begins is man's business rather than God's. Christians have decided that it begins at the time when Jesus was supposedly born; so Muslims can choose it to begin at the time when Prophet Muhammad migrated to Yathrib.

2) In 97:4 والروح is singular and stands for Jibril, the angel of revelation. That night come down the angels and the Spirit. I understand that that night Jibril conveyed to Prophet Muhammed a special chapter (9:64, 81, 86, 124, 127), which dealt with the criterion to show the difference between sincere believers and fake ones.

3) Night of Decree = the first full moon after the summer solstice, which is mentioned in 2:185 along with the very word criterion (والفرقان).

4) The word شهر in the Quran does not mean MONTH; it means the time the moon takes to make a complete turn around the earth once: 29 days 12 hours 44 minutes 3 seconds... That period of time begins when the waxing crescent appears after the new moon and ends when it  appears again. 

MONTH is one of the 12 parts of the year, but شهر is one of the 12 or 13 full moons that make up the عدة mentioned in 9:36.

5) There is no such thing as the Month of Ramadan. The شهر رمضان mentioned in 2:185 is the first full moon after the summer solstice; that is, the scorching full moon

Night of Decree = the scorching full moon  = beginning of the first restricted full moon.

Peace,
Hasan Akçay

8
http://www.timeanddate.com/calendar/moonphases.html?year=2011&n=0

15 Jul-13 Aug-12 Sep-12 Oct-10 Nov-10 Dec-9 Jan, 2012-7 Feb-8 Mar-6 Apr-6 May-4 Jun
3 Jul-...

In this DURATION there are 12 full moons, whicih is the minimum number. That is, there has to be minimum 12 full moons in the time span between the two appearances of the  same full moon so that you can call it a DURATION. 12 is a must. If it is fewer than 12 like 11, 10, 9..., you can not call it a duration and you can not use it to date, say, your  bills.   

On the other hand, there surely are 13 full moons in some durations, which proves 12 is minimum but not the maximum number. 13 is also God's truth. A good thing too, because this is the way full moon durations are suited to the solar year.

As for the time of the abstinence, God says: whoever of you witness the scorrching full moon shall abstain in it (2:185) - فمن شهد منكم الشهر فليصمه

There need to be no question about it: fasting (abstinence) starts the day following the evening when the scorching full moon rises. 16 July this year, 4 July in 2012.

Peace,
Hasan Akçay

9
In 9:36 two words are significant; so we should take them into account in order to understand the verse correctly. First is AAiddata -عدة- which means DURATION rather than number. The other is alshshuhoori -الشهور- which means FULL MOONS rather than months.

So an honest translation of the first part of the verse can be as follows: The duration of full moons in the sight of Allah is twelve full moons.

Please note that in the Arabic version of the verse an expression meaning IN A YEAR is neither expressed nor implied, althouhg the translations such as the one in the "open burhan quran browser" do iclude it in parantheses: The number of months in the sight of Allah is twelve (in a year)....

So the verse is about the full moons that appear in the DURATION between the appearance of a  full moon, say the scorching full moon, and its next appearance. Take the full moons which appear in the recent years, according to the nights when they appear (http://www.timeanddate.com/calendar/moonphases.html?year=2010&n=0):

26 Jun-26 Jul-26 Jul-23 Sep-23 Oct-21 Nov-21 Dec-19 Jan 2011-19 Jan-19 Mar-18 Apr-17 May-15 Jun
15 Jul-...

As is seen, there are 13 full moons between the two aperanecs of the scorching full moon at the stated dates. Now if we continue from 15 July 2011 we will see that there are 12 full moons between the time span starting from July 15 2011 and ending on 15 Jul 2012.

Both durations are God's decisions, so both are correct. What might be wrong is the postponement of 15 June full moon of 2011 to the next duration of the full moons whicih what God forbis us to do in 9:37.

Peace,
Hasan Akçay

10
Peace Wakas.

(1)I noted that you said they needed their weapons ready in order to intimidate the enemy and thus prevent them from, in your own words, "rushing upon you in one go". You did not say they kept their weapons within their reach in order to defend themselves when the attack happened.

You fail to see the difference between prevention and defense.  

(2)An-Nisaa 104: And slacken not in following up the enemy. If ye are suffering hardships, they are suffering similar hardships; but ye have hope from Allah, while they have none...

-A fierce battle took place.
-The two sides suffered similar hardships.

-Muhammed did not start it; otherwise, he would have chosen a more convenient time for his army to suffer fewer hardships. Please refer to 9:25-26.

-The believers did not give up because God gave them hope for things worthwhile such as afterlife.    
-The enemy gave in earlier because they were too afraid to die and get finished for good.
-Although the believers were still licking their wounds; God ordered them not to slacken to follow up the fleeing enemy.

(3)Asad's "blatantly obvious comment" has got nothing to do with the rule that it is a must for every army to send a team ahead and leave one behind to act as a lookout.

Army officers of their right mind will never take you seriously if you insist that you can do without those teams.

Prophet Muhammed was in his right mind. He acted in an exemplary manner -اسوة- in combat (33:21). He did assign a special team to act as a lookout even while his army were actively fighting (3:152-153).

(4)Please note, I will not reply any further unless your statements are evidenced and clearly explained. I am only interested in logical discussion.

You are absolutely free not to reply, resorting to your subjective excuses. But please watch your manners. I am not dying to reason with you.

I am still waiting for your "clearly explained" reply to my question: What do you really think is the صلو that verses 4:101-103 deal with?

Is it
a Quran lesson,
a briefing on the battle tactics as a friend here suggested,
an attempt to boost the morale of the believers in that life and death situation,
or what?

If I knew your idea, I would be able to tell you whether it is plausible or not.
 
Peace,
Hasan Akçay

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