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Dead Body Of Ramesses II

There are numerous claims that Remises II was the pharaoh mentioned in the Quran. Allah said in the Quran that He would preserve the body of the pharaoh as a sign for the people to see. My question is which people Allah is referring to? Macans? Or the people of the present times? My other doubt is that mummies had been preserved in ancient Egypt so the claim that Allah preserved it does not make sense. Do you think these claims that Ramesses II is indeed pharaoh mentioned in the Quran to be true. Then what about the verse of the Quran which says that Allah will preserve him?

Answer:

According to my understanding in verse 10:92, the people who the Almighty refers to are primarily those who survived Pharaoh. This does not necessarily mean that people of later generations were not included but what the verse of the Qur'an seems to be implying is as above.


As for whether Ramesses II is the Pharaoh, there are many debates about this and it is difficult at least at this stage to reach any definite…

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Meaning And Use Of The Article Al In Arabic

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.

Answer:

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.

As far as the alif laam in the word al-mushrikun mentioned in…

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Required Expertise For The Islamic Scholars

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?

My question relates to conflict on the matter of Ahadith. This dispute has given birth to different sects. Everyone has its own set of Ahadith to rely upon and everyone has its own chain of intermediaries who quoted that ahadith. This attitude makes one hadith correct and other wrong in the same time. I have read your article which is very helpful also but my point of view is that a man can on his own conscience judge the truthfulness of hadith?

Answer:

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,…

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Order Of Themes In The Qur’an

I want to understand the arrangement of the verses in the first two groups of the Qur’an, chapters 1 to 9. For example why are the verses related to the battle of Uhd placed in the third surah and the verses related to the battle of Badr placed in the eight surah ? How would the prophet saw communicate the verses revealed in Madina to the people living in Makkah?

Answer:

1. We believe that the Qur'an does not provide a historical account as a sustained narrative. It only refers to the facts that are relevant in a discussion. We only need to understand that each group of the Qur’anic surahs contains Makkan as well as Madinan Surahs. The question you have raised is based on the understanding that the Surah are arranged chronologically. For our understanding of the structure of the Qur'an please refer to:…

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Use Of Ayat Al-Kursi As Charm

My question is regarding Ayat al-Kursi (verse of the throne). We Muslims believe that Ayat al-Kursi protects us. If we keep it with us, we will be safe. Is it possible to give/share it with the non-Muslims (Christians) for their protection?

Answer:

The belief that if we keep Ayat al-Kursiwith us we will remain protected is not based on the Islamic teachings. The verse is a very cogent expression of Muslim beliefs regarding the oneness of God, tawheed. It is the belief that is important for us to hold. No part of the Holy Qur'an is supposed to work as charm. All parts of the Book are meant to be taken as source of guidance. In this…

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History In The Qur’an

Why is it that the history related in the Qur’an and other scriptures is not spoken of in common history, although the Qur’an tells the history of perished nations so that human beings can take lessons from them?

Answer:

Human civilization and various disciplines developed gradually. In previous times, the record of history was not available in the present form. With the passage of time, writing developed and so did the art of recording history. Divine scriptures themselves are a source of history.

Events of macro history were transferred form generation to generation. Moreover, modern research in archeology has confirmed the history told in the scriptures. These events regarding the perished nations, at the…

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A Historical Error In The Qur’an?

Surah Taha (20:85-87 and 20:95-97) states that the calf worshipped by the Israelites was made by a Samaritan but neither the country of Samaria (where Samaritans come from) nor the term Samaritan existed during this time (the time of the Exodus) and so it is certain that Moses (sws) could not have used the term or had any dealings with a Samaritan. The term was not used by anyone until around 722 BC, hundreds of years after Exodus. Thus, the Qur’anic claim of being error free cannot be justified.

Answer:

The Holy Qur’an has not indicated the fact that the man who made the calf was a Samaritan. It only mentions the name ‘Assamiri. It is only one of the interpretations of the word that led you to form such an opinion about the divine book. The question as to who was this ‘Assamiri’ has been subject of different interpretations. Some of the interpreters hold that the name shows that it is an attribution to…

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Listening To The Holy Qur’an

I have heard that reading the Qur’an is optional while listening to it is obligatory. Is this true? Moreover if a person is sleeping and another person starts reading the Qur’an there with a loud voice such that the sleeping person gets disturbed, then what should the sleeping person do because ignoring the Qur’an is not good. Is it proper to read the Qur’an in such a way that it disturbs others? Please clarify.

Answer:

The Islamic Shari‘ah has not classified listening and reading the Qur’an as two acts entailing two different obligations. It has never held that reading it is optional and listing to it is obligatory. Rather consulting the Qur’an for attaining guidance is necessary in all circumstances no matter how we do this. The Holy Qur’an is the word of God and is the last and final revelation sent down for the guidance of mankind regarding religious…

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