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Messages - 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]


General Issues / Questions / Re: suggestion for arabic quran
« on: January 02, 2014, 07:15:35 PM »
Peace Wasi,


I learn about this in verse 7:1 to 7:3. Most translators did not translate this and left it as 'Alif, Lam, Meem, Sad.' Perhaps they are in agreement with Mohsin Khan who made this note: "These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings." But my question is, would God give us a guide with some unknowable messages? I doubt so. But of course many things in the Qur-an would be unknowable when we never appoint God as the teacher. So please ask God about everything and anything you come across in the Qur-an. Insha Allah, you will be guided to comprehend them correctly as meant by God Himself.

This my personal comprehension for 7:1-3. By the way, I read 'Alif, Lam, Meem, Sad' as 'almassa'.:

"It is absorbing/gripping. A message is revealed to you (s), so there is no objection in your chest against it, it is for you to warn with as a reminder to the believers.

"You (pl.) follow what was revealed to you from your Lord, and don?t follow other than Him, not even friends. How very rarely you bear in mind!"

So when you don't feel good, for example there is a convulsion/turmoil in the chest while reading my posts, then the contents of my posts are not correct according to God, thus not correct for you too. If such a case happens, please immediately disregard my posts and accept my apologies.


Peace Wasi & all,

Apologies, but I need to make a correction to the above, especially regarding 'almass'. It should have been like this (blue):

"It is the absorption. A message is revealed to you (s), so there is no objection in your chest against it, it is for you to warn with as a reminder to the believers.

"You (pl.) follow what was revealed to you from your Lord, and don?t follow other than Him, not even friends. How very rarely you bear in mind!"

Here is the entry by Hans Wehr in A Dictionary of Modern Written Arabic:

Whatever confusion caused is deeply regretted.

mohammed noh

General Issues / Questions / Re: suggestion for arabic quran
« on: December 30, 2013, 02:24:03 AM »
Peace Wasi,

Here we share comprehensions, or understandings based on personal experiences.

You have earlier posted this:


yes i agree with you  as allah alone has brought me to his path and allah alone should guide me and teach me

67:23 :Say, "It is He who has produced you and made for you hearing and vision and feelings; little are you grateful.

i should utilize hearing seeing and understanding  which allah has granted me ...i should be more and more grateful


:group: :group: :group:

As such we definitely share a common ground, in that we wanted to learn the truth according to God from God Himself.

Different people may have different understandings, simply because God would never burden anybody beyond his/her capacity/capability. I believe it is the same with the knowledge that God reveals to us. And as such, we acquire knowledge progressively, in tandem with our individual capacity/capability.

One important matter that I have omitted in my earlier post is definitely feel. Perhaps i must say that we should be mindful of our first feel when we encounter something. For example, when you were reading my earlier post, or even this post too. That very first feel that you get while reading them should be of most important to you, as that feel is a sign (ayat) communicated by your true self. But of course, provided you read without prejudice, or without your mind actively suggesting some preconceived ideas. In other words, what is important is the feel that was never influenced by the mind. That is the feel we should always be mindful of.

I learn about this in verse 7:1 to 7:3. Most translators did not translate this and left it as 'Alif, Lam, Meem, Sad.' Perhaps they are in agreement with Mohsin Khan who made this note: "These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings." But my question is, would God give us a guide with some unknowable messages? I doubt so. But of course many things in the Qur-an would be unknowable when we never appoint God as the teacher. So please ask God about everything and anything you come across in the Qur-an. Insha Allah, you will be guided to comprehend them correctly as meant by God Himself.

This my personal comprehension for 7:1-3. By the way, I read 'Alif, Lam, Meem, Sad' as 'almassa'.:

"It is absorbing/gripping. A message is revealed to you (s), so there is no objection in your chest against it, it is for you to warn with as a reminder to the believers.

"You (pl.) follow what was revealed to you from your Lord, and don?t follow other than Him, not even friends. How very rarely you bear in mind!"

So when you don't feel good, for example there is a convulsion/turmoil in the chest while reading my posts, then the contents of my posts are not correct according to God, thus not correct for you too. If such a case happens, please immediately disregard my posts and accept my apologies.

And as always, this is merely my personal comprehensions, or understandings based on my personal experiences, so this might not necessarily be the truth for you too.

God be with you.

mohammed noh

General Issues / Questions / Re: suggestion for arabic quran
« on: December 29, 2013, 01:07:08 PM »
Salaamun alayka bro,

In fact I strongly believe that the lesser you know when you start your study, the easier it is in the long term.
Best case scenario would be someone not even knowing a single letter of Arabic. Because he/she is then clean from indoctrinations and start his/her study with a clean record.

Another important thing I forgot to mention, is that you should never use the Quran to prove an understanding you have already in mind, in this way you only hinder yourself from "growing". For example a lot of people (including me in the beginning) already have in mind that sallaat is the same as praying and is ordered x times in a time period. So they already set a goal of what they want to get from The Quran.
This is not the correct way how to use The Quran, it will only hinder you in your "growth", I can guarantee that.

Another thing is that you should have patience, do not let shaytaan trick you. There will be a lot of frustrating moments and maybe even moments where you will doubt and question Allah  :& .
It is especially important in these moments not to loose your faith and have patience, inschaAllah sooner or later He will give you a  :! .
Sometimes a small  :! that will solve 1 or 2 questions.
Sometimes  a :! that will open new doors for you.
Sometimes a  :! that will bring you to a higher level of understanding.

Somehow I have a feeling that you already share similar understanding as me :D

Salaam  :group:

ps watch out for shaytaan and his allies, they might let you believe that Allah ALONE is not enough for you. The shayateen from the people are for sure the dumbest people and for sure the ones who are the most far away from Allah's mercy, but I am sure you will not fall for their misleading nonsense inshaAllah.

Peace Wasi & all,

I agree with Bender here.

But I'd like to add a few notes. If I may,

1. The Qur-an is from God, so to me, the best party to explain the Qur-an is none other that God. So I'd like to suggest that you learn with God as the teacher. In this regard, communicate with God orally. And call on God before opening the book (printed Qur-an) or the file (digital Qur-an).

2. Bender has noted, " ... the lesser you know when you start your study, the easier it is in the long term." To me, the first requirement in learning with God as the teacher is to empty the mind from whatever baggage we might have. But this is difficult, as all these while we have accumulated a lot of ideas about what is and what isn't good, correct, required, okay, etc. I would suggest that we set aside whatever baggage we might carry in our minds. Otherwise, we would be prejudiced (thalim) and unfair to new or alternative ideas.

3. In my experience, meditation helps. So the practice is to strive to attain the '0-mind' state or the non-thinking state. At the same time, we learn to unlearn. But this is also a journey, meaning we achieve little by little. We don't achieve 0-mind overnight. When we attain 0-mind, the mind will of course be tranquil and the heart will be calm too. Whenever the mind starts to work (think about the future, or dwell over the past), don't participate the thinking, but observe it to sleep instead. Over time, we should be able to attain a tranquil mind and a calm heart with ease. So we turn to become objects of peace instead.

4. One of the many ways to appease the mind (this is the main objective of meditation) is adopting a good attitude. For example, we read somewhere that said 'salat' (same as Bender's example) is 'contact prayers'. But there also other suggestions, like 'salat' should be understood as commitment, relationship, etc. Just say that those people are right in their understandings, but their understandings are only right/correct for them, and at this moment those understandings may not necessarily be the right/correct understanding according to God, and of course for you too. The proper attitude is, "God hasn't taught me, so I don't know." This is the lesson from 2:32. Or else, "God, You are definitely knowledgeable, but I don't know about this or that. Please make me understand this or that."

5. Knowledge of Arabic is helpful, although not a cardinal rule. It means, we keep asking God for the correct understanding for us while comparing translations. But please note that God teaches us on the need to know basis, thus where and when God will make us undertand will entirely be up to God. As Bender has also mentioned, please be patient, and be appropriate too with God. Be respectful.

6. There are many websites where we could compare translations. A short list:

7. Don't be in a hurry to make a conclusion. Sometimes we might need to form this attitude, "God, since I am not fully convinced that x means doing y, I will not do it just yet. Please God, teach me the truth." Or perhaps we need to say to God, "Unless and until I know the truth about Muhammd in the Shahada, never will I make the acknowledgment." Another thing to note is, with God as the teacher, we need to be firm in our stand. But when the knowledge is given, we must be firm with it. Ibraheem is an examplar in steadfast. He is a 'haneef', implying a person who follows one's conviction even if the conviction was different from the belief of the people around him/her. And over time, in our diligence and patience with God as the teacher, our level of understandings should develop further and further, and be refined and more refined. God is wisely knowledgeable indeed.

8. Don't be in a hurry to spread our new understanding because we cannot speak about it before its maturity. The proper way to do immediately when a new understanding has dawned upon us is to spend a few days in seclusion (away from people) to be in active dialogue with God. So, we meditate in seclusion. We should ask the appropriate questions, such as what is this, why this, when to do this, and how to do this, etc. We should take special note on the message in verse 2:186. God is the teacher, remember?

9. If you were to have a conversation/dialogue with God, never ever listen to the voices without (external) and within (internal) you, except it is your very own voice (but its not you talking, by the way) from within (internal). Many people have asked me regarding this, but everytime I gave my explanations, they would always come back with more questions, because they have never ever experienced it. But once they experienced it, they were always the ones to explain over and over again to me about what and how it was in their experience. So, if ever you want to know, make the experiment. Thomas Edison is an excellent example in patience and diligence. And if ever your own voice is heard, it is not God's voice. No. (Even God doesn't speak to all of His prophets.) The voice is yours in lingo and style. If you were a cynic, the voice would most probably be cynical too. It could be humorous if you were one. Because it is really you, but the real you, rather. The one you consider to be yourself now is the artificial you, or your mind (you think, so you exist), or your accumulated life experiences. So in this case, God alone will determine whether it would be Him or the real you to talk to/teach you, if ever an oral communication from God is to occur. If an oral communication from God does not happen, there might be visual communication instead, or even an inspiration or intuition or simply knowing. But keep on asking God for an understanding that is complete or wholesome.

10. The time for you to deliberate on your understanding will come later, as God will determine when and where. Sometimes someone asked you about it. At other instances, someone talk to you about it and ask for your opinion regarding the matter. In verse 2:3 we read this phrase, "... wamimma razaqnahum yunfiqoon." Whatever knowledge or understanding given by God is considered 'rizq' (or 'provision'). And from the provision from God we give 'nafaqah' (or cost, expense, expenditure, disbursement, cost of living, maintenance, support). We do not provide 'nafaqah' for everybody, but for people who depend on us. In as far as knowledge is concerned, if you were a teacher, a student is your dependant. Likewise, when a person asks, the person automatically becomes a dependant. So we deliberate to those who have asked, because they depend on us. But even then, we are not allowed to compel another to follow our personal comprehensions or routines. We are only responsible for ourselves.

11. But as a side note, it seems that most people study the Qur-an by themselves, as if the were able to know by themselves. This is noted in 96:6 to 96:8. A mastery in Arabic is insufficient, because it is our Lord who teaches. This is noted in 96:5.

12. In Chapter 73 we learn the method of meditating on the Qur-an. In 73:4 we come across this phrase, "... warattili alqur-ana tarteelan." To me it means, "... and put the Qur-an in a proper perspective." So we relate to the Qur-an. For example, the opening verse of this chapter reads, "Ya ayyuha almuzzammil." To me, it means, "You the burdened one!" If learning the Qur-an is difficult, then you obviously qualify to be a burdened one, i.e. one burdened with difficulties in understanding the Qur-an. So I trust you should consider doing the meditation as taught in this chapter.

13. Studying the Qur-an is about studying to becoming. When we have gathered the correct understanding, we will definitely become the man God has designed us for. We would be true Muslims or a peacemakers. Objects of peace, remember? Otherwise, we would become the opposite, or troublemakers; sowing dissents all over the place. And we would end up 'almaghdoobi AAalayhim' or 'objects of anger' - angry people angered by God, His rasool, the mala-ikah and every human beings. NaAAoothu biAllah!

14. One effective (at least to friends offline and me too) method of living with having God in our lives is to make God as the first recall. It means we make God the first in our minds, right from the moment of waking up from sleep (musbiheen), at the very moment we want to embark upon or completed a task or act, at the very moment we are happy or sad, at the very moment we know we are successful or have failed, at the very moment we realized that we have money or not, etc. etc. And we end our day by making God as the last recall before we close our eyes to sleep. And thus, God is the first and the last in our lives. At those moments, we could choose to renew our pledge of allegience to God, ask for guidance, express our gratitude, or beg for God's forgiveness.

15. And you are perhaps concerned about satan (shaytan). Please refer to number 9 above. All those voices that you might hear from without (external) and within (internal), with the exception of your very own voice from within are termed as satan. Please ponder over Chapter 114, especially 114:5 & 6. So it is safe to say that anything, and and for that matter any person, who whispers or arouses doubts in our chest (or heart) are considered satan. To me, 'jinn' is a term to illustrate the state of hidden from (thus it could be also shown to) our naked eyes. As an example, even a thought is 'jinn'. Since a thought is also an energy, over time, over thinking and determined focus of attention will cause the thought to materialize. As a side note, 'ghayb' is the state of presence in absence. As an example, God is 'ghayb'. Another example is our true selves. So in as far as satan is concerned, we must take note from 16:98 and 7:2. As an additional note, I turn Chapter 114 into a du'a by leaving out the 'qul'. The same goes to Chapter Chapter 113.

This post is already too long, and I should now stop.

And as always, this is merely my personal comprehension, or understandings based on personal experiences, so this might not necessarily be the truth to anyone of you.

God be with you guys.

mohammed noh

Questions/Comments on the Quran / Re: Hearts in Your Chest, Really
« on: December 29, 2013, 09:14:19 AM »

In America we use the term, "let's have a heart to heart", it's a figure of speech for intimate conversation. 
Or "open up my heart" or "his heart was in the right place" meaning despite the outcome the intentions
were good.  The Quran uses idioms as well as metaphors.

God bless



Agree with hawk99, "The Quran uses idioms as well as metaphors."

For further reading, here is Hans Wehr's entry for 'qalb'.

mohammed noh


Association of Human 'arabic-gymnastics' to God's Verbatim

Joe Betik, ...


The problem with you people is your association to human invented dictionaries and useless man made grammar to each of all the God taught communication verbatim. All God taught languages are for communication of the feel and wisdom you have as The Truths, breathed in your hearts by Allah.

Go by the verbatim of Quran seeking God's help to teach you His Quran, word by word, devoid of the woeful grammar and their never ending despicable thesaurus meanings by which alone you can engage in endless arguments and debates. Do not go by the shaitan invented purposeless multiple thesauruses for One Word of Allah's and proudly call it a language and equate this human invention to the Quran verbatim of Allah. Because of your association of your human languages, you have blocked Allah's direct teaching you of His Quran; and because of your failure to pray to Allah seeking protection from shaitan, the rejected one, you had failed to shun shaitans' grammar/thesaurus manoeuvred languages; and shaitan made each of you become proud with your own language skills and abilities. This pride is shaitan. The result of this association of languages to God's direct teachings is: You become well versed in the languages and have become very poor in 'comprehension and communication on the dot' of Godsend feel in your Ruh.

If Joe Betik has come out with his self-limited abilities using his man made arabic, a view point you should not exclaim Ya Allooooh!!! as if you are honest in your understanding; if you are honest in your comprehension and if only you know prostrate to this Truth, Allah teaches whom He will; and guides whom He will. Argument is not Allah's way and it is unbecoming of a pious believer to argue before Allah. Allah says receive all the view points and choose the best of them all. Allah guides only these and these are the people who shall Know from Him.

Joe Betik, I am awaiting you to strengthen your view on Maryam using your fullest man-made-arabic language ability without contradicting the Aalimul Ghaib's (The Knower of All Hidden Truths) Quran. If your obedience is to be taught of the secrets of Quran, and be Guided through the seven skies to the heavens ultimately, then throw away shaitan's gymnastic lexicons, his chaos mongering languages that should give you only the pride that you know a language; and that it does not serve your purpose of reading, The Great Reading.


Congratulations! You are right!

You should know better than to wait for me.

Yes. You are right!

mohammed noh

What is the nature of God? / Re: We are God
« on: December 26, 2013, 01:51:35 PM »
'Meditation in the Qur-an' is a topic that I am currently writing for discussions in 'Sufism Without Borders' (on yahoogroups). And I hope to post the same article on FM too, since I have noticed that past discussions on 'meditation' in FM has been somewhat sporadic.

In the intended article i will, insha allah, be discussing on the origins and types of meditations, perhaps on how to perform meditations, the objectives and benefits, as well as what could happen to us when we perform meditations. The meditations by Moosa will undoubtedly be a special highlight, as also the meditations by Muhammad the nabiyy.

I will post the article as soon as possible but i sensed that it may take a week or two, or perhaps even a month or two to prepare based on the notes that I have made in my studies of the Qur-an.

May God guide us all correctly.

Mohammed Noh

Salam all,

The article is still in the works. But I'll post it as soon it is ready.

Apologies in the meantime.

mohammed noh

The Prayer for the Expecting Mothers

Most pregnant women pray to their God and say: O my God, make my pregnancy be uneventful; and may my delivery be smooth; I want a healthy cuddly male baby; or female baby and nothing more. But --

When the wife of 'Imran said: "O my God! I vow to surrender what is in my womb to be at Your services; so accept this, from me. Verily, You are the All-Hearer, the All-Knowing." And when she delivered her female baby she further said, "I turn to You to save her and her progenies from the accursed evil-force."

Allah accepts this prayer of Imran's wife as a beautiful prayer; He not only gave her a female baby but kept her pure from shaitan even nearing her all through her life and made her the most chaste woman in all the worlds.

The above in green should be the prayer of all pregnant women during pregnancy and on delivering the baby. Imran's wife is only an ordinary woman whose prayer and submission is well received and answered with a beautiful reward by the Almighty Allah. This confirms what Allah says in   57:29   So that the people holding on to the Book may know that they have no power whatsoever over the Grace of Allah, and that His Grace is in His Hand to bestow it on whomsoever He wills. And Allah is the Owner of Great Bounty.

All women shall follow the prayer of the wife of Imran, and be blessed with the Bounties and Grace from Him from every direction.

Salam drfazl (hope you have been unblocked by now),

This prayer of Imran's wife is excellent as far as I am concerned, because she has totally surrendered her pregnancy to God. However, are wives today really prepared for it?

Now, lets look at the events after the prayer. Meaning, we look at what happened to her.

So then she gave birth to a baby. Is the baby a male? Or a female?

Please read 3:36 here:

For the sake of discussion, lets read Yusuf Ali:

When she was delivered, she said: (Falamma wadaAAat-ha qalat)
"O my Lord! Behold! I am delivered of a female child!"- (rabbi innee wadaAAtuha ontha)
and Allah knew best what she brought forth- (waAllahu aAAlamu bima wadaAAat)
"And no wise is the male Like the female. (walaysa alththakaru kaalontha)
I have named her Mary, (wa-innee sammaytuha maryama)
and I commend her and her offspring to Thy protection from the Evil One, the Rejected." (wa-innee oAAeethuha bika wathurriyyataha mina alshshaytani alrrajeem)

So the question is, what is 'ontha'? Here is the entry by Hans Wehr, on page 30.

While this is the entry for 'thakar' on page 310.

I trust this phrase is the key: "... walaysa alththakaru kaalontha ..."

Yusuf Ali: "And no wise is the male Like the female.
Sahih International: And the male is not like the female.
Pickthall: the male is not as the female;
Shakir: and the male is not like the female,
Muhammad Sarwar: Male and female are not alike.
Mohsin Khan: "And the male is not like the female,
Arberry: the male is not as the female.
A Monotheist Translation: "And the male is not like the female,

Really, what does this phrase ("... walaysa alththakaru kaalontha ...") mean?

If it is a baby (boy) the Arabic is 'tifl' (t-f-l), and 'tiflah' for a baby girl.

Literally the phrase means :

walaysa alththakaru : and/as the male/penis is not
kaalontha : like feminine/unmanly

So we could either read it like this: and/as the male is not like feminine
Or : and/as the penis is not like unmanly

Either way, this phrase should clearly indicate that the baby was:
a. feminine or unmanly; and
b. has a male organ

In fact, traditionally 'ontha' refers to 'a girl/woman with unmanly penis'.

And Maryam was an 'ontha', born to the respected Family of Imran, but raised by Zakariya, a respected elder (hukm) in his community. Even in Zakariya's care, Maryam was confined to a room away from people. We read about this in 3:37 (

In the same verse we also learn about how close was Maryam with God, so much so that God even provided her with unimaginable (at least to Zakariya) provisions. Then Maryam was to be pregnant without a husband. She later left the comfort of Zakariya's care and gave birth to Isha under a palm tree.

Just imagine how great was Maryam's tests, trials and tribulations. Imagine the shock (or perhaps even shame) of her parents. Imagine the look and talk of the people around Maryam. Most people would be bewildered with a daughter like Maryam. Her mother was not an exception, since she gave Maryam to Zakariya's care. Then Maryam got pregnant without a husband. Then the birth of Isha. But as a true servant of God, totally submitting herself to God, Maryam overcame all obstacles with gratitude.

To me, the narrative (hadith) on Maryam is a indeed a reminder to all of us (generations after Maryam) about:

Being careful and wise with what we say to God. While there are times when we need to be general (indefinite) about what we ask for or pledge to, there are also times when we need to be very definite. Otherwise, everything will be up to God alone to determine, as in the case of Maryam's mother. She pledged her pregnancy totally and solely to God, and she didn't give birth to a male nor a female, but an 'ontha'. Are we prepared for that?

But instead we should take lessons from Zakariya. "As if it is hard/difficult!" ("Kahiya AAassa" from 'Kaf Ha Ya Ain Sod' in 19:1). Zakariya was very definite in his prayers to God. Please read 19:1 to 19:6. So understandably, God was definite with His reply.

But this is merely my personal comprehension. It may not necessarily be the truth to anyone of you.

God be with you guys.

mohammed noh


I discovered about God on my own and I did not need any Book for that. It is the example of Abraham that I pointed out in the previous post.

God's Message of course. Do you know anything worth knowing at all?

And what is the Message? Serve the Lord with all your heart and do good. It is quite so easy that even a young child could possibly see right from wrong if it was not from the harsh world and weak minds that we have. Good we have a God to seek help from.

Except the fools need more than that. Stop arguing with me about God when Faith has come to me and go to your conjecture instead and let those who seek the Lord do so without mockery.

Salam Man of Faith,

Please don't be sad. Please calm down, instead. Don't let one person disturb your day, when there are many others who appreciate and welcome what you are doing.

Allow me to quote an earlier post please:


In fact for some years now I have adopted the opinion that as long as a person refers to God about anything and everything, God will surely guides that person. God will never take that person's faith for granted. Even without that person studying the Q, let alone understands Arabic. So even an illiterate in the North Pole could always ask God, anytime, anywhere, anyhow. God is with us wherever we are.

And the Q that we study was the guide for Muhammad the prophet. It was his guide to becoming into a true servant of God that befits the status of God's 'khalifa' (proxy) in this earthly life. It should be the easier option if we were to study, understand and adhere to the Q. Still we must refer to God for the correct meaning as meant by God. And still we have to empty the cup to rid all types of baggage.

As I have mentioned elsewhere, never ever leave God out of our life equation. Then only will God be the Lord of our comprehension (rabbi al3alameen), the reference, the teacher, the knowledgable, the just, the wise, the compassionate, the understanding, the master at the time of accountability, the supporter, the friend, etc.

Are you a living proof to my above statement? :)

But seriously, guys, when God is the Lord of comprehension in a person's study of the Qur-an, then little knowledge of Arabic might not be any hindrence whatsoever, as the meaning (in the language that person understands) might automatically be revealed upon the person while the person is reading the Arabic text. In other words, while reading the Arabic text, one might just see the meaning (in the language that he/she understands) on the Arabic text itself. And this is also one of the many forms of revelation. I hope this explains.

But, this is just one of the numerous methods that God could employ to make a person fully understand the Qur-an. And we learn about God teaching man in 96:5 (

In fact, even if a person doesn't know anything about the Qur-an, or even Islam, but the person establishes a correct 'relationship' (salat) with the correct 'God' (Allah), please refer to the hadith on Ibraheem's search for God with logic in Chapter 2, then God will surely provide the person with appropriate guidance.

But why appropriate guidance, you might ask. It depends on what we ask God for.

Any 'ommiy' (one without prior knowledge) could ask questions like: "God, who am I? God, where are You? God, am I correct to view this matter like this? God, please guide me to understand this matter correctly." Etc.

But students of the Qur-an like us all here, how many of us ask God for the correct meanings (as meant by God) for certain Arabic words/concepts in the Qur-an, like 'salat' or 'hajj' for example?

In the narratives of past prophets in the Qur-an, we also learn that God's guidance was usually revealed to them on the-need-to-know basis.

So likewise, the same basis is applicable to us too. Meaning, God may or may not reveal everything that we have asked for. Even comprehensions regarding the Chapters or concepts we come across in the Qur-an. Sometimes it is simply a test of patience. Sometimes it is about our level of closeness to God, thus our standing (makam). It might even be due to our carelessness towards past revelations. Or it might be that a revelation might not be appropriate. This is merely my personal comprehensions, but God knows best regarding this matter.

So you see, there is no substitute for 'having God' (apologies for the lack of a better term, and the Malay term is 'bertuhan'). Some people may not study, or even heard of, the Qur-an, but they have God in their lives - they are always mindful of God anytime and everytime, anywhere and everywhere. There is every possibility that God may choose to reveal correct guidance to them irrespective of whether they subscribe to the correct or wrong notions about God, or even serve the correct God or the wrong god(s). Past confessions in this forum and elsewhere will attest to the truth of this notion.

Studying the Qur-an does not make a Muslim. Many people study the Qur-an, but they never have God in their lives - they leave God out of the equation, even in their studies of the Qur-an. They thought they could know or understand by themselves as implied in 96:6-7. (

So instead of coming closer to God they move further and further away. And instead of becoming peacemakers, they become 'objects of anger' ('almaghdoobi 3alayhim', 1:7).

So, it is now up to you, Man of Faith, to continue sharing what you have discovered to be the truth to you. I said the truth to you, because sometimes they are really just that, even though I do not rule out any possibility that they could be the truth to us as well.

Please don't ever get distracted by any harsh nor unethical remarks. God be with you, brother!

And as always, this is merely my personal comprehension. It might not necessarily be the truth to anyone here. So be careful with my posts. :)

mohammed noh

Salam Man of faith,

The meaning of 'qur-an' depends, methinks, on our understanding of the word 'iqra' (Chapter 96), because they share Radicals (Roots). As such, some people view 'qur-an' as 'reading', when they viewed 'iqra' as the imperative 'read.' But since you proposed that 'qur-an' is 'book', what is 'iqra' then?

However, I agree with you that 'kitab' could (personally it should) be 'message', but i do not see the potential meaning could be 'knowledge' or 'information', as I believe Arabic has other terms for these two English words. I believe 'knowledge' is '3ilm' while 'information' is 'ma3loomat' and we frequently come across these Arabic terms in the Qur-an.

mohammed noh

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