Why does the Qur’an reason from the stories of the earlier people? Is there any logic or particular significance in this? Prehistoric fables can't be presented as evidence even today. Why do you call them 'historical arguments'?
We believe that the addressees of the Qur’an believed in those tales as historical realities. That is why they did not challenge the Qur’anic assertions in this regard. We see that at times the Qur’an tells its addressees that they knew those historical facts and even passed through the remains of the settlements punished by the Almighty. The Bible too contained parts of the stories of the earlier Prophets. We call them historical because of…
I have not completed the Quran yet.I feel difficulty in reading quran in Arabic. Can I read Quran in any other lanugage because in that way i can understand its meaning? Kindly guide me
It is not compulsory for us to read the Holy Qur'an in Arabic. The basic purpose of the revelation of the Qur'an is providing guidance for mankind. Those who do not speak or know Arabic cannot benefit from this divine guidance without taking help from its translation in their own language. I would say that it is rather compulsory for people who do not know Arabic to read it in their own language to enable…
I have heard from scholars that Quran is easy to comprehend while many scholars say that it is not easy to comprehend the Quran. I would like to know your opinion whether the Quran is easy to understand or not. The verses in Surah Al-Qamar repeatedly says that Quran is easy to understand but we find some scholars who say that it is difficult to understand the Quran? I personally observed some laymen who understood the meanings of the Quran very well just with the translation while others find it hard to grasp. What is your opinion and observation?
There is no denying the fact that the Qur’an has been made easy and appropriate to serve as a reminder of the great relativities of faith. It however contains things which can only be fully grasped and used as a guide in deriving laws etc. by the scholars but that does not render it a book that is completely useless for the common reader. It provides sufficient guidance to a commoner as well as scholars.…
You seem to believe that in its condemnation of the Christians the Qur’an only refers to the Christians of Arabia of the time of the Holy Prophet. These verses have no relevance to the Christians that had preceded them or to the ones that came afterwards. I want to ask: Isn’t every verse of the holy Quran meant for all people at all times? I believe it is. Please comment.
The Holy Qur’an is the narrative of the Prophetic Mission of the last Messenger of God. There is no denying the fact that its message is universal and is meant for all the future generations till the Last Day but certain matters only confine to the present addressees. For example it deals with the maladies of the Jews who were its direct addressees. No doubt it sometimes refers to the Israelites of the past but…
Since you hold that the abbreviated letters are the names of the Sūrahs in which they occur then why are some of the sūrahs are also called by other names?
The abbreviated letters are no doubt the name of the respective Surahs but that does not entail that once named by the Almighty these Surahs could not be called by any other name. Sometimes the Prophet (sws) and the Companions gave these Surahs their own names too. That is why Surah Al-Baqarah (2) is called such in spite of being named by the Almighty. The companion too sometimes referred to Surahs by different names.
Can we recite the verse of throne to achieve our goals? What is the best time to recite it and what is its importance according to aḥādīth?
The verse of throne (Ᾱyat-al-Kursī) is not a supplication rather it would be correct to say that it is the most comprehensive statement of the belief in one God. A believer declares his conviction that the Almighty is the sole owner of all the power and sovereignty and declares that he is pure of any attributes, which do not match His mighty status. When we recite this verse we in fact are declaring our limitations…
Do you know where the original Al-Qur’an is? I was told that it is in museum safekeeping but I would like to know which museum and how can I go there?
I understand by the original Qur’an you mean the copies of the Qur’an prepared by Hazrat Uthman the third caliph. He is said to have prepared many copies and two of them are claimed to be present one in the Topkapi museum in Istanbul and the other in Tashkent, Uzbekistan. These copies are not open for research. It is not an acknowledged fact that the copies actually belong to that time.
Please provide some evidences from the Holy Qur’ān to maintain that the interpretations made by the Holy Prophet (sws) regarding the issues not discussed in the Holy Qur’ān were correct.
Most of the prophetic views are considered a part of the religion by the whole ummah. For example, under the rule of marrying two sisters, he forbade marrying maternal or paternal aunt and her niece. He also declared the fowls and other ambiguous things inedible. The Holy Qur’ān merely has given a general law in this regard and the Holy Prophet (sws) has explicated it. Some people believe that such views of the Holy Prophet…
It is believed that the previous divine books i.e. Psalms and Bible were recorded in book form. If paper had been invented before the revelation of the Holy Qur'an then why was it written on leaves of date-palms and stones rather than paper?
There is no doubt that paper had been invented before the Holy Qur'an. There is sound evidence to prove that the Arabs used paper. It seems that it was not easily available to the Arabs. The reason is clear. Very few people knew the art of writing. The people who liked to write were forced to write on the material available to them. However, during the reign of the rightly guided caliphs the writing of…
The Holy Qur'an claims that were it not the word of God it would have been full of contradictions. Why do then we sometimes find contradictions the Book?
There are no contradictions in the Holy Qur'an. Had you given some examples we could help clarify to you that such differences are the result of misunderstanding some aspects of the Holy Qur'an. Otherwise there is no chance of difference in the Holy Qur'an.
Is the Holy Qur'an merely the source of belief? What other sources should we consult to understand the teachings of the faith?
The entire religion is housed in the Holy Qur'an and the Sunnah. The Holy Qur'an reforms both our belief and actions. Therefore, many religious teachings have been explicated in the Holy Qur'an. The Sunnah consists of the practices which the Almighty Allah has taught to us through the Holy Prophet (sws). Your question is directed to the people who take the Holy Qur'an as the only source of religion. The religious teachings reached us through…
I am confused regarding the heart. I am giving a detailed account of my reservations. Please cearify my questions to me.
The answer to your query is that the Holy Quran uses the word 'qulb' as a common expression. The Arabs ascribed some functions to heart 'qulb'. The Holy Quran saw no reason to deny this notion and used the same words and expressions for human characteristics as conventional among the Arabs. In tis sense, the Holy Quran does not promote the idea of an independant existence of both heart and the brain. The Holy Quran…
I want to ask Mr. Javed Ahmad Ghamidi some questions regarding the compilation of the Holy Qur'an.
In our opinion, the Holy Qur'an currently in use is the same as arranged and compiled by the Holy Prophet (sws) under the direct divine guidance. This arrangement has been made in a way that no external sources are required to understand its teachings. Regarding this issue, in his book 'mīzān' our mentor Javed Ahmad writes:
سَنُقْرِؤُكَ فَلَا تَنسَى إِلَّا مَا شَاء اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ…
In one of your articles you have stated that the word "mathani" in 15:87 signifies something that occurs in pairs. You seem to hold that it refers to the seven groups of the Qur’anic surahs which occur in pairs in the Qur’an. But the majority of the early and contemporary commentators opine that it refers to AI-Fatihah. There are also traditions in the canonical hadith works which ascribe the following statement to the Prophet (sws): Narrated by Abu Said Al-Mualla: While I was praying, the Prophet passed by and called me, but I did not go to him till I had finished my prayer. When I went to him, he said, "What prevented you from coming?" I said, "I was praying." He said, "Didn't Allah say" "O you who believes Give your response to Allah (by obeying Him) and to His Apostle." (8.24) Then he added, "Shall I tell you the most superior Sura in the Qur'an before I go out of the mosque?" When the Prophet intended to go out (of the Mosque), I reminded him and he said, "That is: "Alhamdu-lillahi Rabbil-'Alamin (Surat-al-fatiha)' which is the seven of repeated verses (Al-Mathani) and the Grand Quran which has been given to me." (Shahi Bukhari)
I see no problem or contradiction with these narratives and the way we have interpreted the term sab‘an min al-mathani. These authentic narratives say that Surah Fatihah is sab‘an min al-mathani and the Great Qur’an . The reason is not because it has seven verses (which obviously it does not); on the contrary, the reason, it seems, is that Surah Fatihah epitomises the Qur’an, and, as such, can be taken as the Qur’an…
A couple of days ago I observed a person reciting the Holy Quran on a sofa. Beside him another person was saying prayer. He too, after the salat, took a copy of Holy Quran and sat down on the prayer rug to recite. The person on the sofa argued that either he himself should come down or the other person should sit on another sofa. He believed a man should not be above the Holy Text. Was his argument valid?
Muslims generally observe that they do not rise above the Qur'an. This is corresponding to their respect for the book for they consider it word of God. It should not be given superiority over all other sources of guidance but its copies too should not be put under other things. They even manke sure that the Book of God is put on the top of other books in their personal libraries. This expression of love…
We know that the Qu'ran was revealed to the Holy Prophet through Angel Gabriel. How the other books i.e.Psalms,Torah and Gospels were revealed to the respective prophets?
The Holy Qur'an says:
It is not possible for any mortal man that God should speak to him (face to face) except (that he does so) by revelation, or from behind a veil, or though a messenger sent and authorized by Him to make known His will. (42:51)
I understand that many of your views are novel. At times you interpret and explain verses of the Qur’an and the hadiths in a way remarkably different from our conventional understanding of them. Some people say you are part of the endeavor to modernize Islam. I rely on your views most of the time and anxious to hear all this.
We believe that the basic contents of the religion of God are agreed upon by all since they have been transmitted through generality to generality. Nobody can change or alter them. As for the interpretation of the sources that is always human endeavour and nobody can claim security from error except for the Prophets of God. We are obliged to sincerely study the sources of the deen and follow them. We should develop expertise in…
What does tafseer mean and how it is different from Tashree’? What does it mean when we interpret an ayah according to shaan-e nazool (occasion of revelation)? Is all interpretation made this way? In English law power to interpret laws is with superior judiciary. Where does this power lie in Islamic system, qazi or jurist?
Both tafseer and tashree’ refer to an endeavour to interpret a text. There is no difference between the two. Islam does not invest the right to understand, explain and explicate the texts with any individual or group of individuals or a specific specialist. It is the right of all those who equip themselves with the required tool. Since qadis are always supposed to have knowledge of the shari'ah and have full command over the law…
I have heard Javed Ghamidi sahib explain that alif-laam in Arabic is the definite article and is the same as 'the' of English. From a lecture by him posted on http://www.tv-almawrid.org, I got the impression that, according to him, it is always used as a definite article. I am finding this difficult to reconcile with alif laam's other uses and would like to find out about his response. Alif-laam, according to my limited understanding, is used both as a definite article as well as an article to indicate a genus, referred to as al-laamu jins. In that usage, the sentence, such as al-rajulu khayrun mina lmar`ati would mean "man is better than woman" in general and not necessarily specify a particular man and woman. In Quran, one sees examples of this too. For instance, in verse 2:83, orphans, needy and people are referred to as al-yatama, al-masakeen and an-naas, all referring to general categories and not specific to a particular group. I would like to understand when Mr. Ghamidi explains the first few verses of Surah Taubah, how can one understand that being an alif-laam MUST imply that it is specific mushrikeen and not general to all mushrikeen. I understand that based on the textual context and context of revelation, one can argue either way, but I am more interested in understanding the linguistic aspect of it. A related but separate question is that if we use al-mushrikeen to understand the polytheists of the Prophet’s (pbuh) time only, then I will also request you to consider the verses of Quran that command Muslims to pay due rights of orphans (such as 2:220 and 4:2) that use the word al-yataama. However, we do not understand them to be specific to the orphans of Prophet Muhammad's time, but rather commandments that are general for orphans of all times.
First it needs to be clarified that in the opinion of Mr Ghamidi the article alif laam is used in both ways you have indicated. It is used to connote a specific entity (called alif laam of 'ahd (referred by you as the definite article)), and it is also used as alif laam of genus to indicate a common entity without specifying it.
I have two questions. I have read books by Mr Ghamidi and other renowned scholars and I have come to a conclusion that if you don’t have a reasonable understanding of Arabic language you cannot base your own ideology or conformity of belief, regarding the meanings of Qur’an. At the same time we must appreciate that no one today can allocate time to learn Arabic in its true form and good teachers are also not available. Secondly to understand Qur’an in this context is obviously of very worth but it’s a full time job. Also as you people are doing and every one cannot go up to that level due to limitations of time job and circumstances. Your belief regarding Islam is that it is a divine religion but this belief is not spoon fed as ours you found the truth to make your belief. Now you tell me that one person doing job running his family cannot allocate that much time so how it is possible to find the truth only relying on your literary books and conflicting opinions. Regarding translation and commentary on the Qur’an every scholar has his viewpoint but again that viewpoint is based on research. Does the Qur’an require spending whole life to find the truth only or not? How can an ordinary man realize in true sense that Islam is a divine religion?
One must at the outset remember that one is liable to learn about Islam to the extent one is capable of viz a viz his circumstances and opportunities.
As far as the Qur'an is concerned, you can just pick up a simple translation (not tafsir) and make it a point to read a fixed portion of it everyday. There is not much difference in the basic issues of religion in any good and accepted translations. However,…