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#1
Salam Everyone!

‎Introduction:
The Quran, a timeless source of guidance, invites believers to explore its verses from various angles. In ‎this spirit, we delve into the story of Prophet Jonah (Younas) from a unique perspective, aiming to ‎unveil hidden layers of meaning that might offer new insights into our understanding of faith, ‎struggles, and choices.‎

Alternate Translation of Quran Surah 37, Ayats 139-148:‎
Let's begin by exploring an alternate translation of Quran Surah 37, Ayats 139-148. By delving into the ‎root meanings of words, we unearth a fresh rendition that resonates with themes of inner conflict, ‎belief, growth, and consequences.‎

وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ
‎[37:139] And indeed Younas is surely among the messengers. ‎

إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ
‎[37:140] When he withheld himself towards the sky, the furnished (with stars etc.) ‎

فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ
‎[37:141] Then with deep/strong manner/expression he became among those who have no ‎firmness/certainty.‎

فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌۭ
‎[37:142] So obstructed him the laziness (i.e., he became inactive) while he was hesitant.‎

فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ
‎[37:143] If had he not been of those who dominate themselves, ‎

لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ‎ ‎
‎[37:144] (then) Surely he would have remained in this state/circumstances till the Day of ‎Resurrection, ‎

فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌۭ
‎[37:145] So We let him remain in shame/disgrace while he was of ill-faith.‎

وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةًۭ مِّن يَقْطِينٍۢ
‎[37:146] And We caused to grow over him a foundation from certainty/belief.‎

وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
‎[37:147] And We sent him towards a hundred thousand (folk) or more

فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍۢ
‎[37:148] And they believed, so We gave them enjoyment for a time.‎

Interpreting the Verses:
The heart of this approach lies in interpreting the Quran through the original, basic meanings of its root ‎words. This method encourages a deeper engagement with the text, allowing us to uncover nuances ‎that might not be evident at first glance.‎

‎Consistency Among Verses:‎
A striking revelation emerges when we compare our translated verses with other passages in the ‎Quran. Themes of patience, submission, belief, and the consequences of actions are consistent ‎throughout, showcasing the coherence of the Quran's message and reinforcing the idea that our ‎understanding is aligned with the Quranic narrative.‎

Comparing with Surah 68, Ayats 48-50 and Surah 10, Ayah 98:
We find resonance between our interpretation and Surah 68, Ayats 48-50, which emphasize patience ‎and submission, as well as Surah 10, Ayah 98, illustrating the transformative power of belief. These ‎parallels further affirm the validity of our unconventional approach.‎

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌۭ
So submit patiently to the judgment of your Lord, and do not be like the Man ‎the Exhausted who called out as he choked with grief‏.‏
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌۭ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌۭ
Had it not been for a blessing that came to his rescue from his Lord, he would ‎surely have been remained in shame/disgrace, being blameworthy‎‏.‏
فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ
Then his Lord chose him and made him one of the righteous

فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ‏وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍۢ
‎010:098 Why then not there a place/community that believed, so benefited it its belief as did the folk ‎of Jonah! When they believed, We drew off from them the torment of disgrace in the life of the world ‎and gave them comfort for a while.‎

Reassessing "‎ذَا النُّونِ‎" in Surah 21:87-88:
As we delve into the term "‎ذَا النُّونِ‎" (Dhul-Nun) in Surah ‎‎21:87-88, a thought-provoking exploration ‎emerges. While conventional understanding links it to Jonah, our perspective widens. Our ‎interpretation aligns with the Quran's preference for specific prophet names in Surah 21 i.e., Noah, ‎Lot, Ibrahim etc., so we contend that "‎ذَا النُّونِ‎" is a Proper Name for a prophet distinct from Jonah. ‎Notably, Ayats 87-88 in this Surah present a distinct theme, setting them apart from other verses ‎related to Jonah's narrative.‎

Broader Message and Significance:
Beyond the story's literal aspects, our interpretation delves into the inner struggles, personal growth, ‎and choices that shape our faith journey. By recognizing the consistent themes within the Quran, we ‎arrive at a profound realization of the transformative power of belief and the consequences of our ‎actions. ‎

Conclusion:
In embracing an unconventional approach to Quranic interpretation, we invite fellow believers to ‎engage in thoughtful discussions and explorations of the text. The Quran's rich tapestry of meanings ‎offers endless possibilities for deeper understanding, and our unique perspective on the story of ‎Jonah serves as a reminder that the Quran's wisdom is infinite and ever-relevant.‎

Peace!
#2
Salam Everyone!

Introduction:
The Quran, a timeless source of guidance, invites believers to explore its verses from various angles. In ‎this spirit, we delve into the story of Prophet Jonah (Younas) from a unique perspective, aiming to ‎unveil hidden layers of meaning that might offer new insights into our understanding of faith, ‎struggles, and choices.‎

Alternate Translation of Quran Surah 37, Ayats 139-148:
Let's begin by exploring an alternate translation of Quran Surah 37, Ayats 139-148. By delving into the ‎root meanings of words, we unearth a fresh rendition that resonates with themes of inner conflict, ‎belief, growth, and consequences.‎

وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ
‎[37:139] And indeed Younas is surely among the messengers. ‎

إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ
‎[37:140] When he withheld himself towards the sky, the furnished (with stars etc.) ‎

فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ
‎[37:141] Then with deep/strong manner/expression he became among those who have no ‎firmness/certainty.‎

فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌۭ
‎[37:142] So obstructed him the laziness (i.e., he became inactive) while he was hesitant.‎

فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ
‎[37:143] If had he not been of those who dominate themselves, ‎

لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ‎ ‎
‎[37:144] (then) Surely he would have remained in this state/circumstances till the Day of ‎Resurrection, ‎

فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌۭ
‎[37:145] So We let him remain in shame/disgrace while he was of ill-faith.‎

وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةًۭ مِّن يَقْطِينٍۢ
‎[37:146] And We caused to grow over him a foundation from certainty/belief.‎

وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
‎[37:147] And We sent him towards a hundred thousand (folk) or more

فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍۢ
‎[37:148] And they believed, so We gave them enjoyment for a time.‎

Interpreting the Verses:
The heart of this approach lies in interpreting the Quran through the original, basic meanings of its root ‎words. This method encourages a deeper engagement with the text, allowing us to uncover nuances ‎that might not be evident at first glance.‎

Consistency Among Verses:
A striking revelation emerges when we compare our translated verses with other passages in the ‎Quran. Themes of patience, submission, belief, and the consequences of actions are consistent ‎throughout, showcasing the coherence of the Quran's message and reinforcing the idea that our ‎understanding is aligned with the Quranic narrative.‎

Comparing with Surah 68, Ayats 48-50 and Surah 10, Ayah 98:
We find resonance between our interpretation and Surah 68, Ayats 48-50, which emphasize patience ‎and submission, as well as Surah 10, Ayah 98, illustrating the transformative power of belief. These ‎parallels further affirm the validity of our unconventional approach.‎

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌۭ
So submit patiently to the judgment of your Lord, and do not be like the Man ‎the Exhausted who called out as he choked with grief‏.‏
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌۭ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌۭ
Had it not been for a blessing that came to his rescue from his Lord, he would ‎surely have been remained in shame/disgrace, being blameworthy‎‏.‏
فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ
Then his Lord chose him and made him one of the righteous

فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ‏وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍۢ
‎010:098 Why then not there a place/community that believed, so benefited it its belief as did the folk ‎of Jonah! When they believed, We drew off from them the torment of disgrace in the life of the world ‎and gave them comfort for a while.‎

Reassessing "‎ذَا النُّونِ‎" in Surah 21:87-88:
As we delve into the term "‎ذَا النُّونِ‎" (Dhul-Nun) in Surah ‎‎21:87-88, a thought-provoking exploration ‎emerges. While conventional understanding links it to Jonah, our perspective widens. Our ‎interpretation aligns with the Quran's preference for specific prophet names in Surah 21 i.e., Noah, ‎Lot, Ibrahim etc., so we contend that "‎ذَا النُّونِ‎" is a Proper Name for a prophet distinct from Jonah. ‎Notably, Ayats 87-88 in this Surah present a distinct theme, setting them apart from other verses ‎related to Jonah's narrative.‎

Broader Message and Significance:
Beyond the story's literal aspects, our interpretation delves into the inner struggles, personal growth, ‎and choices that shape our faith journey. By recognizing the consistent themes within the Quran, we ‎arrive at a profound realization of the transformative power of belief and the consequences of our ‎actions. ‎

Conclusion:
In embracing an unconventional approach to Quranic interpretation, we invite fellow believers to ‎engage in thoughtful discussions and explorations of the text. The Quran's rich tapestry of meanings ‎offers endless possibilities for deeper understanding, and our unique perspective on the story of ‎Jonah serves as a reminder that the Quran's wisdom is infinite and ever-relevant.‎

Peace!
#3
Salam dear friends!

It is with great pleasure and humility that I invite you all to join us in an enlightening exploration of the significance and meaning of the word "Qul" (قُل) in the Quran.

"Qul" is a unique Arabic word that translates to "say" or "command." You might have come across it frequently in the Quran, as it precedes many verses, guiding the Prophets to communicate Allah's divine message to humanity. However, there is so much more to "Qul" than meets the eye.

Throughout this discussion, we shall explore every verse in which "Qul" is present, recognizing its eloquence and the wisdom behind its usage. Our aim is to foster a deeper understanding of the nuances and implications carried by this powerful word.

This thread shall be a space of respectful and thoughtful dialogue, where we welcome diverse perspectives and insights from each participant. Let us approach this endeavor with an open heart and mind, as we collectively strive to enrich our knowledge and strengthen our connection with the Divine through the contemplating about "Qul."

May this journey be one of profound discovery, unity, and enlightenment, and may our exploration of "Qul" in the Quran deepen our love for the Book of Allah and inspire us to apply its wisdom in our daily lives.

We eagerly await your presence and contribution to this beautiful endeavor. Let us begin this quest for knowledge and understanding, knowing that together, we can unveil the hidden gems of "Qul" in the Quran.

NOTE:
The Arabic word "Qul" (قُل) is derived from the root letters "ق - و - ل," which conveys the meaning of "say" or "command." In the Quran, "Qul" is often used as an imperative, instructing the Prophets to convey Allah's message to their respective communities. It serves as a means of direct communication from Allah to His chosen messengers and, through them, to humanity.

As an imperative, "Qul" emphasizes the authority and certainty of the message being delivered. It signifies a command from Allah, and the Prophets were entrusted with the responsibility of conveying this divine guidance to their people without alteration or personal interpretation.

Alternative meanings and applications of the root word "ق - و - ل" in the Arabic language include:

"قَالَ" (qāla): This is the past tense form of the root word, which means "he said." It is used throughout the Quran in various contexts to quote the statements of prophets, historical figures, or ordinary people.

"قِيْلَ" (qīla): This is the passive form of the verb, which means "it was said." It is often used in storytelling or historical accounts when reporting what someone said without specifying the speaker.

"تَقَاوَلَ" (taqāwala): This verb means "to speak," indicating general communication or conversation without the formal command aspect of "Qul" in the Quran.

"مُقَالَة" (muqālah): This noun refers to a "speech" or "oration" and can denote a formal address or sermon.

Qaf-Waw-Lam = to say/speak, to call, to be named, word/speech, utterance, a thing said, greeting, discourse, one who says/speaks. To inspire/transmit/relate/answer/think/profess, emit an opinion on, indicate a state or condition or circumstance. qa'ilun - speaker, indicator.

OCCURRANCES OF THE ROOT IN QURAN
The triliteral root qāf wāw lām (ق و ل) occurs 1722 times in the Quran, in six derived forms:

1618 times as the form I verb qāla (قَالَ)
twice as the form V verb taqawwala (تَقَوَّلَ)
once as the noun aqāwīl (أَقَاوِيل)
four times as the noun qīl (قِيل)
92 times as the verbal noun qawl (قَوْل)
five times as the active participle qāil (قَآئِل)

Peace!
#4
Arabic / Then swallowed him the fish...
July 16, 2023, 05:31:39 AM
Salam!

Dear brothers and sisters! I don't know if it has already been discussed or not.

Reference to the ayah 37:142 of Quran, I found this combination very strange i.e., فَٱلْتَقَمَهُ ٱلْحُوتُ especially the word فَٱلْتَقَمَهُ which is usually translated as It/she swallowed him. My point is that the article اَل (al) is always used with nouns and that is a basic grammar rule in Arabic language. How come it has been used with a VERB? Is there any other similar example?

Please put some light on it and oblige.

[Edited after brother jkhan's comment]

Peace!
#5
Salam!

Dear brothers and sister! I started studying Al-Quran more than two years back from now as a truth-seeker. I set the following Ayats as a Guidance and tried to be neutral/impartial during the study:

No. 1: Allah has gifted us with Eyes/Sight, Ears/Hearing and Hearts/Intellect so that we can gain knowledge and understand our matters and the signs of Allah سبحانہ و تعالیٰ

١٧_٣٦   وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًۭا
017:036 Do not pursue that of which you have no knowledge. Indeed hearing, eyesight, and the heart?all of these are accountable.

١٦_٧٨   وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًۭٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
016:078 Allah has brought you forth from the bellies of your mothers while you did not know anything. He made for you hearing, eyesight, and hearts so that you may give thanks.

٤٦_٢٦   وَلَقَدْ مَكَّنَّٰهُمْ فِيمَآ إِن مَّكَّنَّٰكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًۭا وَأَبْصَٰرًۭا وَأَفْـِٔدَةًۭ فَمَآ أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَآ أَبْصَٰرُهُمْ وَلَآ أَفْـِٔدَتُهُم مِّن شَىْءٍ إِذْ كَانُوا۟ يَجْحَدُونَ بِـَٔايَٰتِ ٱللَّهِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
046:026 Certainly We had granted them power in respects that We have not granted you, and We had vested them with hearing and sight and hearts. But neither their hearing availed them in any way nor did their sight, nor their hearts when they used to impugn the signs of Allah. So they were besieged by what they used to deride.


No. 2: The message of Al-Quran should have consistency and so in the understanding of its message. This even judges between people who have different understandings:

٤_٨٢   أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًۭا كَثِيرًۭا
004:082 Do they not contemplate the Quran? Had it been from [someone] other than Allah, they would have surely found much incongruity in it.

٢_١١٣   وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍۢ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍۢ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
002:113 The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences.
١٦_٦٤   وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ ۙ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ
016:064 And We have not sent down upon thee the Book except that thou mayest make clear to them that whereon they were at variance, and as a guidance and as a mercy to a people who believe.
٤٢_١٠   وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍۢ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
042:010 Whatever thing you may differ about, its judgement is with Allah. That is Allah, my Lord. In Him, I have put my trust, and to Him do I turn penitently.


No. 3: No one can change the words of Allah:
٦_٣٤   وَلَقَدْ كُذِّبَتْ رُسُلٌۭ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
006:034 Messengers were certainly denied before you, yet they patiently bore being denied and tormented until Our help came to them. Nothing can change the words of Allah, and there have certainly come to you some of the accounts of the Messengers.
٦_١١٥   وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًۭا وَعَدْلًۭا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
006:115 The word of your Lord has been fulfilled in truth and justice. Nothing can change His words, and He is the All-hearing, the All-knowing.

So when I started studying, the very first Ayah/Ayat in almost all the copies of Al-Quran was بسم اللہ الرحمن الرحیم and the very first word was بسم and almost all translators, tafseers/exegeses writers and dictionaries translated it as ?In the name of? or ?with the name? as its meaning. They say that it is actually the word باسم and the Alif has been dropped due to some certain reasons. I was not satisfied because I could see the difference between the two words. I tried to verify it from Al-Quran itself. Please check the below references yourself and tell me if you also see the difference or not:
1.   113 times in the beginning of every Surah except Surah No. 9
2.   1 time in Surah No. 27
٢٧_٣٠   إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
3.   1 time where only the words/phrase بسم اللہ appeared:
١١_٤١   ۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ

Notice that there is no ?Alif? even if the word بسم is used within the lines and not in the beginning of a Surah.
On the other hand the word باسم is also used many times in Al-Quran.. See references below:
٢_٣١   وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ
٢_٣٣   قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
٥٦_٧٤   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٥٦_٩٦   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٦٩_٥٢   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٩٦_١   بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

So, brothers and sisters! I see the difference between بسم and باسم. ?Alif? is not dropped. Why?
Isn?t letter ب is used as a حرفِ جر as most of the grammar experts explain the word بسم.
I believe that the two words cannot have the same meaning. I will only believe in it when I will follow others than Allah or the Quran.

Here is another occurrence of the word بسم:
٢٧_١٩   فَتَبَسَّمَ ضَاحِكًۭا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًۭا تَرْضَىٰهُ وَأَدْخِلْنِى بِرَحْمَتِكَ فِى عِبَادِكَ ٱلصَّٰلِحِينَ

All translators have used the words ?smiled? or ?laughed? or ?amused? for translation of this verse because it is based on the Arabic root word ب س م which means ?He smiled? So the word بسم means smile (or pleasure/amusement).
Please use your sight and verify for yourself.

In case you feel difficulty in Arabic, here are the Transliterations for both Ayats which I quoted earlier:

https://www.islamawakened.com/quran/1/1/default.htm
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Transliteration       Bismi Allahi alrrahmani alrraheemi   
Transliteration-2       bis'mi l-lahi l-raḥmāni l-raḥīmi

https://www.islamawakened.com/quran/96/1/default.htm
ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
Transliteration       Iqra/ bi-ismi rabbika allathee khalaqa   
Transliteration-2       iq'ra bi-is'mi rabbika alladhī khalaqa

This is how I learnt the first word and the first Ayat?s meaning. I believe that no one can change the ?words? of Allah.
PLEASURE/SMILE OF ALLAH, THE MOST COMPASSIONATE, THE EVER-MERCIFUL!

Now let?s use this meaning in the following Ayats and see the difference:
١١_٤١   ۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ
My translation: And he said board/embark in it, pleasure/smile of Allah starts/runs it and stops/anchors it. Indeed my Lord/Nourisher is surely Oft-Forgiving, Ever-Merciful.

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌۭ كَرِيمٌ
إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ
My translation; [27:28-30]: She said, ?O chiefs! Indeed a venerable writing is delivered to me. Indeed it is from Suleiman? (Saying) ?And indeed it is pleasure of Allah, the Most-Compassionate, and the Most Merciful that not you wish eminence above Me and come to Me in submission/Muslimeen?.

Suleiman did not ask the queen to submit herself to Suleiman but he delivered her the message of Allah in which Allah's Ayat was quoted.

Muslimeen are those who submit to Allah!

May Allah bless and guide us all!
   
#6
Salam!

Dear brothers and sister! I started studying Al-Quran more than two years back from now as a truth-seeker. I set the following Ayats as a Guidance and tried to be neutral/impartial during the study:

No. 1: Allah has gifted us with Eyes/Sight, Ears/Hearing and Hearts/Intellect so that we can gain knowledge and understand our matters and the signs of Allah سبحانہ و تعالیٰ

١٧_٣٦   وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًۭا
017:036 Do not pursue that of which you have no knowledge. Indeed hearing, eyesight, and the heart?all of these are accountable.

١٦_٧٨   وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًۭٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
016:078 Allah has brought you forth from the bellies of your mothers while you did not know anything. He made for you hearing, eyesight, and hearts so that you may give thanks.

٤٦_٢٦   وَلَقَدْ مَكَّنَّٰهُمْ فِيمَآ إِن مَّكَّنَّٰكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًۭا وَأَبْصَٰرًۭا وَأَفْـِٔدَةًۭ فَمَآ أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَآ أَبْصَٰرُهُمْ وَلَآ أَفْـِٔدَتُهُم مِّن شَىْءٍ إِذْ كَانُوا۟ يَجْحَدُونَ بِـَٔايَٰتِ ٱللَّهِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
046:026 Certainly We had granted them power in respects that We have not granted you, and We had vested them with hearing and sight and hearts. But neither their hearing availed them in any way nor did their sight, nor their hearts when they used to impugn the signs of Allah. So they were besieged by what they used to deride.


No. 2: The message of Al-Quran should have consistency and so in the understanding of its message. This even judges between people who have different understandings:

٤_٨٢   أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًۭا كَثِيرًۭا
004:082 Do they not contemplate the Quran? Had it been from [someone] other than Allah, they would have surely found much incongruity in it.

٢_١١٣   وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍۢ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍۢ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
002:113 The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences.
١٦_٦٤   وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ ۙ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ
016:064 And We have not sent down upon thee the Book except that thou mayest make clear to them that whereon they were at variance, and as a guidance and as a mercy to a people who believe.
٤٢_١٠   وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍۢ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
042:010 Whatever thing you may differ about, its judgement is with Allah. That is Allah, my Lord. In Him, I have put my trust, and to Him do I turn penitently.


No. 3: No one can change the words of Allah:
٦_٣٤   وَلَقَدْ كُذِّبَتْ رُسُلٌۭ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
006:034 Messengers were certainly denied before you, yet they patiently bore being denied and tormented until Our help came to them. Nothing can change the words of Allah, and there have certainly come to you some of the accounts of the Messengers.
٦_١١٥   وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًۭا وَعَدْلًۭا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
006:115 The word of your Lord has been fulfilled in truth and justice. Nothing can change His words, and He is the All-hearing, the All-knowing.

So when I started studying, the very first Ayah/Ayat in almost all the copies of Al-Quran was بسم اللہ الرحمن الرحیم and the very first word was بسم and almost all translators, tafseers/exegeses writers and dictionaries translated it as ?In the name of? or ?with the name? as its meaning. They say that it is actually the word باسم and the Alif has been dropped due to some certain reasons. I was not satisfied because I could see the difference between the two words. I tried to verify it from Al-Quran itself. Please check the below references yourself and tell me if you also see the difference or not:
1.   113 times in the beginning of every Surah except Surah No. 9
2.   1 time in Surah No. 27
٢٧_٣٠   إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
3.   1 time where only the words/phrase بسم اللہ appeared:
١١_٤١   ۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ

Notice that there is no ?Alif? even if the word بسم is used within the lines and not in the beginning of a Surah.
On the other hand the word باسم is also used many times in Al-Quran.. See references below:
٢_٣١   وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ
٢_٣٣   قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
٥٦_٧٤   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٥٦_٩٦   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٦٩_٥٢   فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
٩٦_١   بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

So, brothers and sisters! I see the difference between بسم and باسم. ?Alif? is not dropped. Why?
Isn?t letter ب is used as a حرفِ جر as most of the grammar experts explain the word بسم.
I believe that the two words cannot have the same meaning. I will only believe in it when I will follow others than Allah or the Quran.

Here is another occurrence of the word بسم:
٢٧_١٩   فَتَبَسَّمَ ضَاحِكًۭا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًۭا تَرْضَىٰهُ وَأَدْخِلْنِى بِرَحْمَتِكَ فِى عِبَادِكَ ٱلصَّٰلِحِينَ

All translators have used the words ?smiled? or ?laughed? or ?amused? for translation of this verse because it is based on the Arabic root word ب س م which means ?He smiled? So the word بسم means smile (or pleasure/amusement).
Please use your sight and verify for yourself.

In case you feel difficulty in Arabic, here are the Transliterations for both Ayats which I quoted earlier:

https://www.islamawakened.com/quran/1/1/default.htm
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Transliteration       Bismi Allahi alrrahmani alrraheemi   
Transliteration-2       bis'mi l-lahi l-raḥmāni l-raḥīmi

https://www.islamawakened.com/quran/96/1/default.htm
ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
Transliteration       Iqra/ bi-ismi rabbika allathee khalaqa   
Transliteration-2       iq'ra bi-is'mi rabbika alladhī khalaqa

This is how I learnt the first word and the first Ayat?s meaning. I believe that no one can change the ?words? of Allah.
PLEASURE/SMILE OF ALLAH, THE MOST COMPASSIONATE, THE EVER-MERCIFUL!

Now let?s use this meaning in the following Ayats and see the difference:
١١_٤١   ۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ
My translation: And he said board/embark in it, pleasure/smile of Allah starts/runs it and stops/anchors it. Indeed my Lord/Nourisher is surely Oft-Forgiving, Ever-Merciful.

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌۭ كَرِيمٌ
إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ
My translation; [27:28-30]: She said, ?O chiefs! Indeed a venerable writing is delivered to me. Indeed it is from Suleiman? (Saying) ?And indeed it is pleasure of Allah, the Most-Compassionate, and the Most Merciful that not you wish eminence above Me and come to Me in submission/Muslimeen?.

Suleiman did not ask the queen to submit herself to Suleiman but he delivered her the message of Allah in which Allah's Ayat was quoted.

Muslimeen are those who submit to Allah!

May Allah bless and guide us all!
   
#7
Questions/Comments on the Quran / 7:40 and 7:51
July 28, 2018, 06:33:57 PM
Salam!

Brothers & Sisters!

Would appreciate your comments/explanation regarding below Ayats of Chapter 7.

[7:40] Indeed, those who deny Our verses and are arrogant toward them - the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus do We recompense the criminals.

Does ALLAH consider this 'impossible'?

[7:51] Who took their religion as distraction and amusement and whom the worldly life deluded." So today We will forget them just as they forgot the meeting of this Day of theirs and for having rejected Our verses.

Can ALLAH 'forget' something?

Thank you in advance.
May ALLAH bless and guide all the truth seekers!

Peace!
#8
Arabic / Difference between انی and اننی
July 13, 2018, 11:52:37 AM
Salam!

Would appreciate if some Arabic Grammar expert could explain the difference between the word انی (INNI) and اننی (INNANi).

Thanks in advance!

Peace!
#9
Questions/Comments on the Quran / صاعقة
May 26, 2018, 08:06:01 AM
Salam!

Reference to the Al-Quran 41:13, What is Sa'iqa? Did the prophet warned Kuffar about the Sa'iqa as per Quran? Did Kuffar faced the Sa'iqa? Was it a hollow/fake threat? How it is related with النار. Please share what do you think/understand. Thanks in advance.
#10
Salam!

I have found this website a few days back and am really surprised that they are promoting no sect.
Below is the link to the site and what they say about themselves/their website:

About Qur'anic Warners
We strive to guide to the religion of Abraham, inclining toward truth, and to warn of the Last Day while keeping our own words to a minimum.  Those who speak by their own words speak from their own inclination without knowledge, and they thereby mislead many.  Therefore we avoid our own words and rely on the verses of God.  He revealed the Torah, then God gave Jesus the Gospel, confirming that which preceded it of the Torah, and to make clear to the Children of Israel over some of that which they differed.  So let the People of the Scripture judge by what God has revealed in the Torah and the Gospel.  Then He revealed the Qur'an, confirming that which preceded it of the Scripture and as a criterion over it, so judge between them by what God has revealed.  But the people have divided the religion among themselves into sects - each faction rejoicing in the Book that it has.

But whoever disbelieves in His Books - the Book He sent down upon Muhammad, and the Scripture He sent down before, has gone far astray, for indeed this, your religion, is one religion.  For God has ordained for us of religion what He enjoined upon Noah and that which He revealed to Muhammad, and what He enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein.  Therefore we let the verses from all three speak for us by stringing them together in order to tell a story and to prove that indeed it is one religion - the religion of Abraham, inclining toward truth.  This is done through a series of Topics, each having a thesis as a title and subtitle, where the thesis is an excerpt from a verse, and then the verses beneath serve to prove that thesis.  And each Topic has Sections that serve to prove and support the main thesis in like manner.

So for those who seek God with all their heart, they will have no doubt as to the truth of submitting to God alone in the religion of Abraham.  But for those who do not rely on God alone, but rather, those they associate with God, or instead are distracted by the worldly life and rely on assumption and blind faith, they will not be successful.  For God created death and life to test us as to which is best in deed, and He will surely test us to make evident those who believe and those who do not believe.  And so, only those who believe in the unseen, establish prayer, and spend out of what God has provided for them for His cause, and who believe in what has been revealed to Muhammad, and what was revealed before him, and of the Hereafter they are certain - those are upon guidance from their Lord, and it is those who are the successful.

https://quranicwarners.org/

Hope it would be of interest for some brothers and sisters here.

Salam
#11
Salam Brothers and Sisters!

Can we translate "As-Salat" as 'Social Justice - according to Quran's Guidance/Laws'
and translate "Az-Zakat" as 'Distribution of Wealth/Resources - according to Quran's Guidance/Laws'
Please share your views. Thanks!

Note: I am not talking about the terms Social Justice and Distribution of Wealth used in Marxism

Peace!
#12
Jinn & the Paranormal / May be WE are the Jinns/Djinns
December 30, 2017, 06:50:34 AM
Salamun Alaikum! Brothers and Sister!

Knowledge is something what we obtain in the result of some questioning to ourselves or to the people around us. Most probably everyone of us has the first question to himself/herself is "WHO AM I or WHAT I AM"? Identifying our own selves is of much importance in our LIVES. When I questioned myself the same question, I got no satisfactory answer. Everything I learnt and believed was from the sayings of others around me which look like MYSELF. They told me that I am a HUMAN BEING انسان and I was satisfied with such witnesses. But when I started researching Quran and learnt that everything requires proof. We should deny the Hadiths of People and get proof from Quran or some said evidence from science is required. So this question again raised to my mind. Do I have a proof that I am a HUMAN? Maybe I am a JINN.
A majority of people thinks that JINNS are shape shifter. Let's watch a few images of 'facial expression' with the help of Google Images and see for ourselves. Are we shape shifter JINNS?
Some say we cannot see JINNS. Why? Because WE are JINNS?

Science says that Human Beings have 5 senses while Allah has told in QURAN that HUMANS are given the following senses/organs and these senses would be questioned in the Hereafter:
1. Seeing
2. Hearing
3. Qulub/Understanding (is it a SENSE?)

What about Taste? (I don't know if it is given as a SENSE or would be questioned in the hereafter. Moreover, mostly the taste is used in context of Hereafter/Jannah or taste of Azab عذاب, torment, death, mercy etc.)

What about (Touching)? It is NOT mentioned as something given as a sense or which would be questioned in the OTHER/HEREAFTER. The word Touch is used 52 in 48 Ayats when I searched for the word TOUCH at (searchtruth.com). A few examples are given below:
(سورة البقرة, Al-Baqara, Chapter #2, Verse #80) Touching of fire in the Hereafter/Hell not in THIS WORD
(سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #24)

(سورة البقرة, Al-Baqara, Chapter #2, Verse #236) used for sexual intercourse as per most interpretations/translations
(سورة البقرة, Al-Baqara, Chapter #2, Verse #237)

(سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #47) Marry مریم said than no MAN has Touched her (because MAN don't have a sense of touch OR MAN could not have sexual intercourse with her?)
(سورة مريم, Maryam, Chapter #19, Verse #20)

(سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #140) It is WOUND/DEATH which can touch MAN - Man cannot
(سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #174)

(سورة الأنعام, Al-An'aam, Chapter #6, Verse #7) MAN unable to touch the Paper?

(سورة الأنعام, Al-An'aam, Chapter #6, Verse #17)
(6:17) And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things.

(سورة الواقعة, Al-Waaqia, Chapter #56, Verse #79) None can touch (Allah's Book) but purified

In short it is Harm, weariness, fire, Allah, Satan, death, etc. which can touch MAN and MAN cannot. Wherever a physical touching is mentioned it is meant for sexual intercourse.

What about Smell? The word(s) "smell" appears 3 time(s) in 3 verse(s) in Quran in Mohsin Khan translation.

(1) And when the caravan departed, their father said: "I do indeed feel the smell of Yusuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age)." قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ
(سورة يوسف, Yusuf, Chapter #12, Verse #94)
Question: Can we smell someone from a distance or from air ?

(سورة محمد, Muhammad, Chapter #47, Verse #15) What word is translated as SMELL?
(سورة المطففين, Al-Mutaffifin, Chapter #83, Verse #26) Again, what word is tranlated as SMELL?

Do you find a word exactly with the meaning SMELL in Quran?

So, brothers and sisters! What do you think? Are we HUMAN BEINGS or JINNS?
Maybe this would solve most of the mysteries related with our Origin and our Identity etc., which we have not solved till now neither through science nor through Quran.

Peace to all!






 
#13
Questions/Comments on the Quran / "The Three" in 9:118
December 23, 2017, 01:14:43 PM
Salamun Alaikum, Brothers and Sisters! Can some one describe the word "The Three" (الثلثة) in Chapter 9 verse 118 without referring to any Hadith?