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Topics - Joe Betik

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Questions/Comments on the Quran / Verse 2:183 to 2:218
« on: October 13, 2015, 12:22:11 AM »
These Verses are among the more critical ones since here we could learn in detail about (among others):
  • The possible outcome of the practise of learning with God as the Rabb and teacher.
  • Siyam (to be read together with 19:26) generally refers to the act of abstaining from communicating (oral and otherwise) with people while one is in direct communication with God. It implicates a seclusion away from people, a dialogue with God and meditation (bayt). Siyam is a proper Masjid.
  • ?Shahru ramadan? is ?the proclamation of hot news? from God as a result of learning with God as the Rabb and teacher. Learning with God as the teacher implicates a life of detachment from gathered understandings, notions and conclusions (which otherwise may turn one prejudiced against new informations) while patiently asking God the proper questions (meaning, be within context).
  • ?Masjid? (pl. masajid) means ?a manner of revering?.
  • ?Almasjidi alharam? means ?forbidden manner of revering? and should be read together with 2:144. Also note that ?shatr? refers to ?the act of putting in a direction? (Malay: berhala from ber-hala).
  • ?Bayt? means ?meditation?. There are two types of meditations implicated here. First: The nightly act of studying the Qur-an mentioned in Surah 73 (Almuzzammil). The implicated practise is ?you put the Qur-an in a proper perspective? (rattili alqur-ana tarteelan) mentioned in 73:4. Second: The daily routine of striving to achieve ?ummiy? (?the state of not knowing? which in many meditations termed as ?the zero-mind state?). We learn about this type of meditation in 2:125 which reads, ?And then We made meditation a retreat for people and (for) peace of mind, and you (pl.) emulate Ibrahim?s standing - someone with a burning desire. We assigned Ibrahim and Ismael to refine the meditation on Me for those wandering in thoughts, for those isolating themselves and for those submitting in acknowledgement.? This type of meditation is necessary in the strive to be detached from any and all kinds of attachments.
  • ?Hajj? means ?deliberation?, which essentially means ?the pronouncements of information? (that was revealed by God).
  • ?3umrah? means ?rectifications?, which may include corrections and refinements to past deliberations.
  • ?Alshshahru alharam? here means ?the forbidden proclamation?.
  • ?3arafah? means ?enlightenment?.

This personal comprehension is shared with the hope that someone will consider to ponder over this with God as the Rabb and the teacher. We all know about 96:5, but very rarely do people consider to learn the Qur-an (or anything and everything else for that matter) with God as the teacher. The truth is indeed with God, so lets all seek the truth directly from God.

Other Translations:

I seek refuge in God against the accursed Shaytan.


O you (pl.) who have believed, decreed upon for you is the Siyam like what was decreed upon those before you, ?so that you may be mindful? (la3allakum tattaqoon). [183]

The days are a few. So anyone among you who is ill or on travel then several days later. And upon those capable for it then is a redress in feeding the beggar, and whoever renders himself best in obedience then it is for his own good. To perform Siyam is better for you, if only you knew. [184]

?The proclamation of hot news? (shahru ramadana) is the one which was revealed therein the Qur-an as correct guidance for mankind with proofs of the correct guidance and ?the sections? (waalfurqani). So whoever among you who has personally experienced the proclamation let him perform his Siyam, but whoever is ill or on travel then several days later. God intends pleasant circumstances for you and He does not intend difficult circumstances for you so that you complete the period and magnify God for what He has guided you, and so that you may be grateful. [185]

When My servants ask you (s) about Me, so verily I am close. I respond to the pleas when one pleads to Me. Let them listen to Me, and let them believe in Me so that they may be on the right course. [186]

Allowed for you (pl.) in the night of Siyam is the obscenity towards your women. They are a shield (libasun) to you, and you are a shield to them. God knows that you were outwitting yourselves, ?so He has restored His mercy upon you? (fataba 3alaykum) and He has forgiven you. So now you can have sex with them, but strive for what God has drafted for you. ?You relish with gratifications? (wakuloo waishraboo) until it becomes clear to you the white from the black thread of the commencement (alfajri), then you perform the Siyam until the night. Don?t you have sex with them while ?isolating yourselves? (3akifoona) in the manners of revering (fee almasajid). That is ?the godly limits? (hudoodu Allah), so don?t come near it. Like that God clarifies His signs to mankind so that they may be mindful. [187]

Do not enrich yourselves with one another?s possessions by deceptions, when for them you offer presents to ?the Elders/more experienced? (alhukkam) so you may relish in a portion of the people?s possessions wrongfully while you know. [188]

They ask you (s) about the Hilals, say, ?They are appointments for mankind and ?the deliberations? (alhajj), and tt is not righteous that ?you (pl.) approach meditation based on its disclosures? (ta/too albuyoota min thuhooriha), but then the righteousness of one who is mindful. You approach meditation right away and be mindful of God so that you may be successful.? [189]

?You (pl.) strive within the godly path? (Waqatiloo fee sabeeli Allah) against those who strive against you, ?but do not transgress the limits? (wala ta3tadoo). Verily God does not like transgressors.? [190]

?You (pl.) kill their notions? (Waoqtuloohum) where ever you meet them, ?and express your views against them? (waakhrijoohum) because they have expressed their views against you. ?But the temptation is greater on character assassination? (waalfitnatu ashaddu mina alqatli). Don?t strive against them regarding ?the forbidden manner of revering? (almasjidi alharam) unless they strive against you in it. So if they strive against you, ?then you kill their notions? (faoqtuloohum). Like that is the retribution for disbelievers. [191] If they cease, God is compassionate in granting pardon. [192]

You (pl.) strive against them (Waqatiloohum) as long as there is no ?temptation? (fitnatun), but ?the obligation to God? (alddeenu lillah). And if they cease, then there is no hostility except against ?the prejudiced? (alththalimeen). [193]

?The forbidden proclamation? (alshshahru alharam) is against the forbidden proclamation and the proscription is reciprocal. ?So whoever launches an aggression against you (pl.)? (famani i3tada 3alaykum), then you return the aggression on him just like what he has launched against you. But be mindful of God? (waittaqoo Allaha), and know that God is with ?the mindful? (almuttaqeen). [194]

You (pl.) be exhaustive in the godly path, and don?t throw yourselves in danger?s way, but be appropriate. Indeed God loves ?the appropriate ones? (almuhsineen). [195]

You (pl.) complete the deliberations and ?the rectifications? (al3umrah) for God. ?But if you were hindered? (fa-in ohsirtum) ?then what is easy of the guidance? (fama istaysara mina alhadyi) and ?do not reveal your minds? (la tahliqoo ruoosakum) ?until the guidance has reached its maturity? (hatta yablugha alhadyu mahillahu). So whoever among you is ill ?or troubled by its principle? (aw bihi athan min ra/sihi) so a redress in a Siyam or a charity or ?a seclusion? (nusukin). ?So when you have gained confidence? (fa-itha amintum), so whatever is chosen ?in the rectifications to the deliberations? (bial3umrati ila alhajji) ? whatever is easy of the guidance. Whoever is unable, then perform the Siyam three days pertaining to the deliberations and seven when you have recovered ? a sterling ten ?that is for anyone incompetent to give a lecture on? (thalika liman lam yakun ahluhu hadiree) the forbidden manner of reverence. Be mindful of God and know that God is firm in the punishment. [196]

?The deliberation is (alhajju) ?the proclamations of information? (ashhurun ma3loomatun). So whoever has decided in the deliberation then there should be ?no adulteration? (la rafatha), ?no alteration? (la fusooqa) ?nor disputes? (wala jidala) in the deliberations, and what you (pl.) perform in excellence God knows about it and you are elevated, but verily the best of elevation is ?the mindfulness? (alttaqwa). And be mindful of Me, O you the chosen ones. [197]

There is no blame on you (pl.) that you seek ?the excess? (fadlan) from your Lord. So if ?you were overflowing due to enlightenment? (afadtum min 3arafatin), you then remember God ?with a restrained sense? (3inda almash3ari alharami), and remember Him because He has guided you eventhough before this you were certainly among those astray. [198]

Then ?you (pl.) speak in detail? (afeedoo) where people have spoken in detail, and ask for God?s pardon. Verily God is compassionate in granting pardon. [199]

When you (pl.) have determined ?your hermitage? (manasikakum), remember God like you remember your forefathers, or a stronger remembrance. From among mankind some say, ?Our Lord, grant us in the world,? and he has no share whatsoever in the end! [200]

And from among them some also say, ?Our Lord, grant us the merit in this world and also in the end, and shelter us from the chastisement of fire.? [201] For these people is a fortune for what ?they have gathered in knowledge? (kasaboo), and God is swift in the calculation. [202]

You (pl.) remember God in the few days. Whoever rushed in a couple of days, then there is no crime on him, and whoever delayed there is also no crime on him. It is up to whoever is mindful. Be mindful of God, and know that to Him you will be gathered. [203]

From among mankind is one who astonishes you (s) with his accounts about life in the this world, and he appoints God to be a witness for what is in his heart, yet he is the quarrelsome in arguments. [204] When he turned away, he hurried in the earth ?to sow dissension therein? (liyufsida feeha), and he destroys completely, but God does not like ?the sowing of dissension? (alfasad). [205] When reminded to be mindful of God, ?the high status? (al3izzatu) drove him to more crimes. But enough for him is Jahannam. What a miserable retreat! [206]

From among mankind is one who brings upon himself seeking the approval of God, and God is full of empathy for the servants. [207]

O you (pl.) who have believed, ?join the peace wholly? (odkhuloo fee alssilmi kaffatan), and do not follow the footsteps of Shaytan. Indeed to you he is a clear enemy. [208] But if you (pl.) were to slip after the proofs came to you, then know that God is mightily wise. [209]

Do they pay attention unless God and the Malaikah comes to them in the guise of the clouds and the matter is determined? ?But God is the reference for all matters? (wa-ila Allahi turja3u al-omoor). [210]

You (s) ask the Children of Israel how many signs of manifest have We given them, and whoever has changed God?s favour after it came to him then God is verily severe in the retribution. [211]

The life of this world is decorated to those who have disbelieved and they ridicule those who have believed. While those who are mindful, superior to them is ?the time of departure? (yawma alqiyamati), and God gives provisions to anyone He wishes without calculating. [212]

Mankind was ?a single nation? (ommatan wahidatan), so God delegated the Nabiys as announcers of good news and warnings, and He revealed to them the message truthfully so that it will decide between mankind concerning what they have differed in opinions. None had disputed it, not until after it came to those given with it, the clarifictions on the infringements between them. So God has guided those who have believed why they have disputed on the truth by His leave, and God guides anyone who wishes for ?a correct way? (siratin mustaqeem). [213] Or did you (pl.) suppose you will enter ?the concealed garden? (aljannata) since it has not arrived you like that of those who have passed before you? Hardship and necessity had touched them and they were shaken until the Rasul and those who have believed with him speak, ?When is the support of God? Indeed the support of God is close.? [214]

They ask you (s) about what should they give as Infaq, you say, ?What you (pl.) give as Infaq is the best, but to the parents, the relatives, the orphans, the beggars and the wayfarers, and whatever you do of the best then verily God is knowing it.? [215]

Prescribed for you (pl.) is ?the strive? (alqital) while a dislike to you, but perhaps you dislike something while it is good for you, and perhaps you like something while it is bad for you, since God knows while you don?t. [216]

They ask you (s) about the forbidden proclamation ? the strive in it. Say, ?A strive in it is important as it is diverting from the godly path. A disbelief in it and the forbidden manner of reverence, and dissuading its doers away from it is bigger in God?s reckoning. But the temptation is greater on character assasination, as they will continue to strive against you until they drive you away from your obligation, if they could. Whoever among you who abandons his obligation then dies while disbelieving, then these people have wasted their deeds in this world and in the end, and these people are the dwellers of the fire - they are forever therein. [217]

Verily those who have believed and those who have migrated and diligently strived in the godly path, these people desire God?s compassion, and God is compassionate in granting pardon. [218]



The word 'kitab' (pl. 'kutub') in the Q has almost always been understood to mean 'a book'.

But I find it odd though, as I am quite sure that all of God's Messengers were given with (via revelation or 'n-z-l') 'messages' ('kutub'). To illustrate this; I am very sure that a book had never fallen onto the roofs of any Messenger's house, and definitely never onto their heads.

We learn from the Q that the messages ('kutub') received by God's Messengers would come piece meal, meaning as and when required/needed by the Messengers, either strictly for themselves or for the people around them.

So logically, to me at least, 'books' were never revealed to God's Messengers. But 'messages' were revealed to them, rather.

I am very sure that a shift in this paradigm will help us very much in our studies of the Q (a compilation of 'messages' revealed to Muhammad). But you may always choose to stick with 'a book' for 'kitab'.

Browse here for word occurance:

Hans Wehr: kitab (pl. kutub) piece of writing, record, paper; letter, note, message; document, deed: contract (esp. marriage contract); book.

I post this so that perhaps some of you may want to consider, but you are always free to make a choice.

Mohammed Noh

General Issues / Questions / wah... o why...
« on: June 16, 2010, 01:03:58 AM »
salamun AAalaykum,

it seems quite common nowadays, almost like a rule unfortunately, that most discussions in this forum have taken a digressing turn; developing from naive queries into diabolical arguments & fights. personal attacks are common, as if some people are holding the absolute truth and reserved the right to run down on the others. name calling is almost a routine. why is that? why?

i always thought that the more one understands & enlivens the qur'an the more solid would be one in character or disposition. this cannot be a fallacy, since the closer one is to God (this of course implies that God is closer to that someone), the more refined should be one's comprehension, or surely without prejudice. but why is this a rarity? why?

what is the objective of understanding the qur'an without enlivening it? let me give some examples of advises taken from al-AAalaq, al-qalam, al-muddaththir & al-muzzammil (all are early meccan surah):
1. when God has advised that we should ponder/study/understand our relationship/connection with (in fact our total dependence on) Him, have we ever done it?
2. when God advised that we should be early in establishing our relationship/connection with Him, have we ever done it? (early in our awakened state is on waking up from sleep.)
3. when God has advised that we should live the day submerging/immersing ourselves in His exalted status, have we ever done it?
4. when God has advised that we should spend some parts of the night to meditate or ponder about some easy things about Him (God), have we ever done it?
5. when God has advised that we should not judge people according to our whims and fancies, what have we done?

so, by the development of things in this forum, it seems to indicate that most of us are getting further and further away from God.

if a personal appeal is allowed, let us all take stock of the 'accounts' in our personal diaries of living in this existence (suhoof). have we improved our ways? or are we digressing and getting worse and worse? and have we rid the thought that we are better (than...)? that is iblees at play.

if this appeal is allowed, it is for more than just a paradigm shift. it means that we must act accordingly to the paradigm shift, or have a break of habits or routines. otherwise we accumulate nothing, but merely understandings or ideas.

may God guide us the correct way, insha-Allah.

mohammed noh

General Issues / Questions / having the God
« on: October 24, 2009, 09:58:03 AM »
salamun alaykum,

this question has been in my mind for quite a while, so i suppose it is a good topic for discussion: "what difference does it make for one to have the God as one's god?"

whatever understanding you have regarding the above is welcome.


mohammed noh

Questions/Comments on the Quran / 'layl' : what is it?
« on: May 25, 2009, 09:17:39 AM »

in this thread (Question for Edip and Layth), sikki ( wrote:
peace progressive,

I would like to clarify one of your statement here,
After a long and thorough research , I am of the opinion that the usual understanding of quranic layal starting from sun set, is wrong.

The quranic layal starts with the darkness of the night which one could take any time 15 mins to 1 hours 30 mins( depends where you are on the globe) and definitely not at sun set. If you or any body wants, I can refer a thread for detailed understanding.

The overlapping periods  (first light to sun rise and sun set to last light) are referred as fajr and esha respectively, in quran


so, we have differing opinions regarding 'layl'. but we need to have some pointers regarding 'layl', since this word is used quite frequently in the qur'an.

lets look at hans wehr's entry (one of the dictionaries i used):
?(usually M) nighttime, night (as opposed to 'nahar' or daytime).?

but interestingly, the qur'an has some explanations regarding 'layl'. some samples:

Waallayli ith adbara
And by the Night as it retreateth, [KFQPC]
As it is the night, when it slips away/slowly vanishes. [my comprehension]

Waallayli itha AAasAAasa
And the Night as it dissipates; [KFQPC]
And it is the night, when it darkens/grows dark. [my comprehension]

Waallayli itha yasri
And by the Night when it passeth away;- [KFQPC]
And it is the night, when it is easy/the circumstances is pleasant. [my comprehension]

Waallayli itha yaghsha
By the Night as it conceals (the light); [KFQPC]
And it is the night, when it covers/envelopes/conceals/veils. [my comprehension]

Waallayli itha saja
And by the Night when it is still,- [KFQPC]
And it is the night, when it is calm/tranquil. [my comprehension]

in my personal comprehension, 'layl' does not merely/solely mean 'night or nighttime' (the opposite of 'nahar' or daytime), but its effective meaning is related to or depending on the subjects/matters that which the word 'layl' is employed.

as such, the 'layl' for 'shams' is different from the 'layl' for 'qamar', or the 'layl' for 'saum', or the 'layl' for 'trials & tribulations', etc. the meaning of 'layl' must appreciate the subjects/matters in which the word 'layl' is employed, indeed.

as such, there is no one absolute meaning for the word 'layl', and so too are many other words used in the qur'an. but this is just my personal comprehension, and everyone is right in whatever opinion one makes.

may God guide us on the correct/honorable path. insha-Allah.

mohammed noh

General Issues / Questions / a simple reminder
« on: January 12, 2009, 02:03:17 PM »

it is common knowledge that new understandings are always 'different' from the widely accepted. while some are mild, there are others that can be considered diametrically opposed or contrary.

different is actually to be expected, otherwise there is no need for God to guide or teach. if the guidance or teaching is similar to the widely practiced, then guidance would be unnecessary, don't you think?

but then, over and over in the Qur'an is mentioned that over time, people seemed to forget the correct/honourable way of life. therefore we learn about past 'rusool' and nations in the Qur'an. and we learn about rewards (comforts) and retributions (punishments).

perhaps we now need to ponder about God's promise for those reverting to Him - He will, insha-Allah, reward them with comforts. so, are we living a comfortable life? a life of peace, happiness, contentment, security, health, wealth, etc.? if we are, then God has surely fulfilled His promise of comfort (every new day is a better day).

or is it otherwise? and we live in pains - illness, hardships, etc.? yes, there are tests (walanabluwannakum) indeed, but have we gotten away with flying colours (back to comfort) or still trying to get out of the tests? or perhaps even retributions?

so, please ponder. God has promised His true servants with a life without fear nor worry. but how do we now fare? are we at peace or a heck of a wreck?

as a start, perhaps we may have to revisit our mind - how is it? is it opinionated? is it full of prejudice? is it dynamically healthy? or is it a heaven for all the negatives?

and lastly, if one is unsure of an understanding, take it open-mindedly like someone who is still unsure. for example, if one is unsure about 'salat', but have an inclination that 'salat' means 'contact prayers', please establish the 'contact prayers' while asking God for the correct comprehension on 'salat'. God will correctly guide one, insha-Allah, provided one is still open-minded. but if one has taken a stand on anything that one has no correct guidance on, then God will not correctly guide him/her. that is the consequence of being judgemental, or prejudiced.

please ponder without haste. and may God correctly guide us all. insha-Allah.


mohammed noh


perhaps the biggest challenge in our effort to be a good student is our very own prejudice. let us for a minute spend some moments to reflect on this thing called 'prejudice'.

1. the first prejudice is to think that man can achieve or acquire everything in this world solely on his own. the study of al-qur'an is a classic case - people are referring to other people for understanding, when in truth it is God who teaches. and God has not retired. read 96:6-8.

2. the second prejudice is to think that one knows better than the one next to him/her. worst still when one presumes that one holds the truth, while the others are wrong, or to think that one is better than the rest. read 7:172.

you may never find the word 'prejudice' ever used in most translations of al-qur'an. but, perhaps you may want to consider looking for the meaning of the word stemming from 'th-l-m'. popular variants include 'tholeem, tholimeen, etc.'

spend some time on this word. ponder, and ponder. and don't forget to ask God for guidance.

this is one of the primary issues of 'aqeemoo assalat' or 'correct your (pl.) relationships.'
without prejudice please.


Marriage & Divorce / Is it TWICE, or ...
« on: May 08, 2008, 06:34:37 AM »

can anyone please enlighten me on this word, whether it means 'twice' or 'bitter'?

it appears in 2:229 (The divorce is allowed twice......)

please anyone.



Off-Topic / Prophet Muhammad & The Jews
« on: March 20, 2007, 03:05:50 PM »
salaam all,
have we ever pondered that prophet muhammad was actually married to a jew? and that jew woman was very instrumental in muhammad's life as 'ahl-albayt'?
don't get shocked, ok?  8)
now let us explore this; prophet muhammad's first wife is khadijah, usually known for her wealth, and of course was the merchant for whom muhammad was once an employee. (i am still puzzled as to how 'an illiterate' (?) could have done so well in trading. but it is too waaaay off-topic.) in the history of revelations to muhammad, there was a person by the name of waraqah (?), a prominent jew, a rabbi if not mistaken.
points to note:
a. the first revelation, surah iqra' was received in the cave of hira'
b. the first revelation was verified by waraqah - when muhammad & khadijah went to see him since muhammad was overcomed with anxiety over what had actually happened to him in the cave. he asked waraqah for advise. waraqah the rabbi convinced muhammad that he had actually received a revelation from The God. waraqah was the first (?) to believe muhammad. in fact waraqah was the person who convinced muhammad to continue his practice and prepare himself for further revelations.
the questions;
a. who taught muhammad to go to the cave? please remember it was after his marriage to khadijah.
b. and to do what? certainly not ritual praying (?)... furthermore, the cave is too small.
c. why did muhammad took council with waraqah, if he was a regular rabbi? would anyone of us do like him? or waraqah was a believer? (in The Book, we are told that there were jews who believed, remember? and waraqah the rabbi was perhaps among them.) and how did waraqah know?
d. in The Book, there was a rederence to 'ahl-bayt'. the general understanding is it refers to all of prophet muhammad's wives, though some says only some. but that begs a question; not all wives came from noble families, were they not? so, who was referred to as ahl-bayt? yet there is another group that claims 'ahl-bayt' refers to the prophet's household.
e. and so forth
shall we take an 'ambitious' tour? here it goes;
apart from being used on muhammad's wives (33:33), 'ahl-albayt' was also used on ibrahim's wife (11:73). the connection? ibrahim was asked by The God to refine His bayt, and muhammad was professing the creed of ibrahim.
if we say that 'ahl-albayt' refers to 'members of the prophet (muhammad's & ibrahim's) household', then there is no further issue.
yet still the question; what was muhammad doing in the cave? and how could waraqah know, be convinced and believed on what exactly happened to muhammad?
no answer? let's explore this; say ahl-albayt refers to 'people of meditations' or simply 'meditators'. will it fit?
waraqah was a jew. he was a rabbi. he was an honourable man or at least, he came from an honourable family. and khadijah, muhammad's wife was waraqah's niece, thus she came from an honourable family. but what made waraqah different from the others? he was a meditator. so was khadijah. and muhammad took lessons from waraqah on meditations. so, most likely, muhammad went to the cave to meditate.
when ibrahim (and ismael) was asked by The God to refine His bayt, it was perhaps referring to refining the way to meditate on God. meditation is all about connecting with the hidden. if we were to investigate this properly, we could perhaps have a better understanding on bayt-alharam (about what's forbidden in meditations). then perhaps, we would know exactly how to correct our relationship with the hidden.
this thing called 'revelations' is difficult to be grasped by an ordinary person, but not so to those who meditate. yogis experience them. sufis experience them. those in this forum who meditates experience them. so, this is not a strange phenomenon, just as waraqah was so convinced of muhammad's experience, and also for those who meditate according to the procedures (dos and don'ts) as outlined in The Book.
to them, they don't need much convincing about the revelations, or about the authenticity of The Book. they will implore The God for right guidance. they will implore The God for correct understanding. they correct their relationship with the hidden. they communicate with the hidden. and so they get what they wished for. insha-Allah. the hidden will insha-Allah verify The Book in your hands.
thus perhaps we should attach more seriousness in 'bayt' and investigate this possibility in The Book. but, this is merely a suggestion. consider it which ever way you wish.


Thank you Ayman for your kind words, and its great to be back. With regards to concerns about whether "man made" things can be used as analogies to understand concepts in our great reading, I would like to highlight the following passage:

2:3 - Allatheena yu/minoona bialghaybiwayuqeemoona alssalata wamimma razaqnahumyunfiqoona

The highlighted portion is repeated numerous times in our great reading immediatly after reference is made to SLW. The word "yunfiqoon" is often translated as "spend" however, IMHO, it appears to be more closely translated as "use". So I translate the above passage as follows:

2:3 - And those who (have) trust with (in) the unseen and maintain the connection and use (yunfiqoona) from (mimma) our (hum) /prodivded (things).

We are told to use what we have been given, not to just spend what we have been given (which limits this passage to the use of money only, as shown in common traslations such as:

Yusuf Ali   Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
Pickthal   Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them;
Shakir           Those who believe in the unseen and keep up prayer and spend out of what We have given them.
Khalifa            who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity.

Although man claims that he created things like the internet, and that anything not natural is categorised as "man made" or "manufactured", it the God that has provided these things to us.

(i took the liberty in quoting natu's post in 'Not another possible solution - just a different approach to understanding'. i hope it is alright.)
the verse provided us with an issue that has been bogging my mind. the phrase 'wamimma razaqnahumyunfiqoona' means 'and from what We provided them, they distribute.' the key word is 'yunfiqoon' which originates from 'n-f-q'. it means 'to spend, to distribute, etc.'
given the above directive (to spend or to distribute), do we need savings then? why must we save when The God said, "Spend!"? dunno about you guys, but never in my reading have i come across a suggestion, let alone a directive, that we should be saving some of The God's provisions to us.
there is somewhere in al-Qur'an that The God says that every human being is sufficiently provided.
comments, please?

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