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Messages - MaverickMonotheist

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Islamic Calendar & Ramadhan. / Re: Traditional Ramadan?
« on: July 06, 2013, 02:46:23 AM »
Salaam Khalil,

I am aware.  However, in my situation I have to take into consideration that I am a Muslim without a community.  There is no compulsion in the religion, and I'm not going to compel my non-Muslim family to make accomodations for thesake of my fast.  And one of the things that I find very annoying about when Muslims fast during the month is the sense of entitlement that they have regarding those outside the community.  They expect people to conform for their sake.  If we are the ones who have a measure of spiritual maturity and are seeking closeness with God, then we should be the ones showing ourselves to be selfless and helpful during this time.  I spent my first 6 months in Islam as a hard-core Sunni and forced my wife to make many changes to accomodate my practice of Islam, and it left a very bad taste in her mouth.  We almost divorced over it at one point. 

So, while my fast does not fit the letter of the fast, I will be fasting the same amount of time as everyone else and trying to put into practice the principles that I think are in the spirit of Islam for the sake of my family.  And as I said, in case that is not acceptable, I'll likely be donating the equivalent of feeding a person for the number of days of the fast.


The obligatory daily fasting through the whole month of RAMADZAN is from DAWN/FAJR to right after SUNSET/MAGHRIB (beginning of the night). See 2:187 for details.


Islamic Calendar & Ramadhan. / Re: Traditional Ramadan?
« on: July 05, 2013, 08:38:06 PM »
By "traditional" Ramadan, I meant the traditional timing for the fast, not the one suggested as either the lunar month that contains the summer solstice or the one around the winter solstice.  :)

I will be slightly modifying my fast by ending it around the time that my family eats dinner (6 pm).  I'm the only Muslim in my house, and it was very awkward last year for my wife because she would prepare a bunch of food and I was sitting there neither eating nor drinking and the kids wondered why I wasn't eating.

So this year I'm bumping back my start and end times by about 3 hours, so I'll get up around 1 am for suhoor (which will probably be nothing more than chugging a bunch of water and maybe a piece of fruit) and then break my fast at 6 pm with the family.  And in case this isn't acceptable, I'll probably donate the equivalent of feeding a person in the most desperate part of the world for 30 days too.

But I don't go to iftar at the closest masjid.  I don't know many people there and it is kind of awkward.  So it will be good to know a few people on here are fasting around the same time.  :)

Islamic Calendar & Ramadhan. / Traditional Ramadan?
« on: July 04, 2013, 12:09:11 PM »
Anyone here doing a traditional ramadan fast?  I am (for the most part), and it is going to be pretty lonely since I do not go to masjid for all of the festivities.


Salaam mmKhan,

In response, I have no idea.  ;) 

Salaam MM,

What do you think of 10:5 and 17:12?

The only thing I am stuck on is "a'dada alSineena and alHisaab". If alSineena is only referring to years, then how about months? Does this mean, we don't need months in our calender? And what exactly alHisaab is referring to? Does it mean, the hisaab of years only or making of full calender?

May Allah increase our knowledge and guide us on His path :pr

I thought your comment was saying that As Samiri has to be a name.  I asked why it could not be a title of an individual.  If you are saying that it is definitely not a nation or a group of people, then I agree.

Why would this construction eliminate As Samiri as a description other than a name?


My guess would be that since there is a definite article, As Samiri is a title, just like the similar Hebrew word Shomer is a title and not a name.  Given that Musa had left the tribes and ascended the mountain, and sura 20 mentions those who were around the idol talked of holding the jewelry of the people in trust, I think it points to an individual who was appointed a shomer - a person to watch possessions in the absence of the owner.

Salaam everyone,

I want to propose a possible argument for maintaining the traditional lunar year by rethinking how the sun is used regarding the calendar.

The problem with a luni-solar calendar is the need for an intercalary month or some sort of adjustment to fix the dissonance of the lunar year with the solar year.  A solution to this is a lunar year and a solar year that operate independently of each other by segregating the uses of each.

Let's assume for a moment that the lunar calendar was the one in operation at the time of the revelation of the Qur'an.  It states that certain months are "well known."  If we assume that the current lunar calendar is the one endorsed by the Qur'an, then we run into the pragmatic problems that have been discussed at length.

Instead, let's consider what the sun is used for in the Qur'an: marking the times for prayer.  In the Jewish tradition, the dawn prayer began when someone could distinguish the white thread from the blue one on his tzitzit.  Playing on this tradition, but correcting it, the Qur'an talks about dawn beginning when the white thread of the sky can be distinguished from the black of the horizon by the light of the sun.  The evening prayer also calls the observer to the setting of the sun.  In the solar year, the place of the sun in reference to a fixed point (i.e. a person always facing the same direction at that time) moves throughout the solar year.  In other words, if a person is truly facing a fixed qibla, the place where the sun rises and sets on the horizon moves and the peak of the sun at its height fluctuates based on the time of year.  Ancient astronomers observed this motion of the sun, and you can sometimes find a drawing of an analemma calendar on globes.

So if the solar year is separate and monitored as part of the morning and evening times for prayer, and the lunar calendar is used for the marking of months for the holy months and the month for fasting, then you have a system that makes use of both.  Marking where the sun rubs the horizon could be used for planting and harvest and there would be no need to try to correct the 11 day difference between the two calendars and the traditional lunar calendar could be left intact.

Just an idea.  Salaam.

Hi Everyone,

Prophets in Torah/Tanach are not sinless.  Look at King David.

I agree.  But according to both the oral traditions of Islam and Judaism, he was not guilty of any major sin.  Ali, during his caliphate, threatened to have any man flogged who repeated a tafsir of the passage I mentioned from the Qur'an that included David sinning. 

Don't say "screw it" and give up.  Work through your issues with your family and your wife.  These relationships are very important to maintain.

Thanks, JewishDude.  :)  My family are all devout Christians who think all Muslims are terrorists, so there's not a lot I can do about that.  My wife initially was not happy with things, but she's cool with it now.

Peace BigMo,

I think you are right, though I would tend to agree with JewishDude that Paul wasn't always on the up-and-up.  The Jerusalem Council set some pretty clear guidelines to settle the Jew/non-Jew question (which are, I believe 100% in agreement with the Qur'an), but Paul went too far in his arguments against those who said that non-Jews needed circumcision by arguing for the abrogation of the Torah altogether.  I read him like I would read a theologian, but I don't consider his letters to be scripture.



1) The Qur'an does have loan words in it.  Injil, Taurat, Jahannam.  Names from prior revelation are carried over phonetically and not according to meaning in order to ensure there is no question as to whom or what is being referred to.

2) The presence of loan words does not diminish the authority of the Qur'an.  It is the criterion over prior revelation, not vice versa.

3) The Qur'an does not stand alone on a few points where some other evidence can make it clear.  But aside from these, a person who follows only the Qur'an as they understand it where it is clear will, insha'Allah, be a more moral and rightly-guided person than someone who follows prior revelation without a sound understanding of the social/cultural/linguistic background of the Torah and Gospel.

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