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ahsansattar

JAPAN
Posted - Wednesday, June 29, 2011  -  6:28 AM Reply with quote
Dear friend,

As you said "Verse 43:61 only says that Jesus is to serve as a marker “FOR KNOWING THE END OF THE WORLD”".

How is he the marker for knowing the end of the world and what is the explanation of the ayat if Jesus will not come to earth again?

And yes the explanation of 27:82 is in Ahadees, that the creature will appear after the sun rise from the west and it will appear from the Mount Safa. WAllah o' Aalam.

Anyway the ayat 27:82 does not especially orders that "have no doubt concerning it" like in 43:61.
samsher

INDIA
Posted - Monday, July 04, 2011  -  5:56 AM Reply with quote
quote:

Dear friend,

As you said "Verse 43:61 only says that Jesus is to serve as a marker “FOR KNOWING THE END OF THE WORLD”".

How is he the marker for knowing the end of the world and what is the explanation of the ayat if Jesus will not come to earth again?

And yes the explanation of 27:82 is in Ahadees, that the creature will appear after the sun rise from the west and it will appear from the Mount Safa. WAllah o' Aalam.

Anyway the ayat 27:82 does not especially orders that "have no doubt concerning it" like in 43:61.


Salam,

Regarding the verse 43:61, I had already told that it is an alegorical verse and no one knows the correct meaning of this verse except GOD and those who are well founded in knowledge. Besides this nowhere Quran says us that Jesus will come again in this world.

And regarding the verse 27:82 as you said that Ahadees says that the creature will appear after the sun rise from the west and it will appear from the Mount Safa. I think this is completely a bizarre story because Quran does not support this.
ahsansattar

JAPAN
Posted - Monday, July 04, 2011  -  7:07 AM Reply with quote
walaikum Salam,
"no one knows the correct meaning of this verse except GOD and those who are well founded in knowledge".
Ok I got the answer.
By the way no where in Quran its written that we should make exactly one Ruku and two sajood in a Rakat of namaz.
There are many other things which are mentioned only once in the holy Quraan.
thanks,
samsher

INDIA
Posted - Wednesday, July 06, 2011  -  5:39 AM Reply with quote
quote:

walaikum Salam,
"no one knows the correct meaning of this verse except GOD and those who are well founded in knowledge".
Ok I got the answer.
By the way no where in Quran its written that we should make exactly one Ruku and two sajood in a Rakat of namaz.
There are many other things which are mentioned only once in the holy Quraan.
thanks,


Many thanks.

God says that Qur'an is fully detailed, complete and perfect. HE also says that 'we should not seek any other judge/source except HIM'.

Thank you again.
naveedulislam

USA
Posted - Saturday, July 23, 2011  -  7:20 PM Reply with quote
The verse of Quran in Question is:
43:61 وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ


And indeed, it is knowledge of the Hour, so be not in doubt of it and follow Me. This is the straight path.
I have dropped the conjectures used in the form words inside brackets or any other words injected as a part of translation so now it acts a literal translation. Now the reason that I have translated
“إِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ” as “it is knowledge of the Hour” instead of “he is knowledge of the Hour” is simple. I can see that the context for translating it as such and that of understanding this verse is present inside itself. Let me try to explain:
First phrase does not start with “Qul” and I think everyone agrees that Allah is saying, “And indeed, it is knowledge of the Hour”
In the second phrase the word Me, “فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ” (which means “so be not in doubt of it and follow Me”) refers to Allah obviously as it is not possible that Jesus says about himself that “He is the sign of Hour” he would rather say, "And indeed, I am the knowledge of the Hour” therefore my rendering as, “And indeed, it is knowledge of the Hour”
The last phrase in the same verse says, “هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ” which means “This is the straight path”
This was a brief on why it was translated as it is above. Now the second question it is very evident from the verse that:
“it is knowledge of the Hour” ==> “so be not in doubt of it and follow Me”==> “This is the straight path” all the phrases are simply inter-related.
Now let me replace it by “something” and say that
“something” is the knowledge of the Hour


Question: What is that Allah wants us to follow to be on right path? The simple answer is that “something: is Quran. We all know that is the last Book and it was revealed to the last prophet so indeed Quran is the “knowledge of the Hour” or “knowledge of the Day of the Judgment”
In order to further support the argument:
1. In Surah Fatiha we pray to Allah, “اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ”
2. As soon as we finish our petition for the guidance Allah comes with an answer the Surah Baqarah, “ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ”. Makes sense? We asked for the guidance and Allah told us immediately, “This is the Book about which there is no doubt, a guidance for those conscious of Allah” So I think that we now are sure that only straight path is “Quran” or the “right path” or “الصِّرَاطَ الْمُسْتَقِيم”. The verses 6:39 and 24:64 and 46:30 clearly mention the same clearly and I think we all know that what is the straight or right path. Allah consider either His verses or His Book (any Book revealed to His prophet in unaltered state) or the message contained therein as straight path and nothing else.
3. Now finally let us use Tasreef Al-Ayat and see that if Quran uses the phrase, “لَعِلْمٌ لِّلسَّاعَةِ” a word with similar construction, anywhere else? And bingo! we got the answer:
42:17 اللَّهُ الَّذِي أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ ۗ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌIt is Allah who has sent down the Book in Haq and the Mizan. And for all you, the Last Hour may well be near


I think that everyone can see from the above verse that what the above verse means and I should not comment any further!!!

Fortunately, I have been pondering over all the Quran for all possibilities of coming back of Jesus. One of the best set arguments in the favor of Jesus return written seem to be written by “Harun Yahya” at www.harunyahya.com/jesus01.php but I have found answers to all his confusions and some of my arguments are similar to what smasher has already presented above.
saba2
Moderator

PAKISTAN
Posted - Sunday, July 24, 2011  -  2:25 AM Reply with quote
Salam, Thank you Naveed for your well researched and logical response. I believe you are new on the forums so a very warm welcome to you from all of us.
ahsansattar

JAPAN
Posted - Thursday, July 28, 2011  -  3:09 AM Reply with quote
I was thinking that when you will come up with such explanations. Your explanations are self explanatory. WAllah o' Aalam
We should not fall the category of
Khud Badalte Nahin Quran Ko Badal Dete Hain
Huwey Kis Darja Faqeehane Haram Be Taufiq
naveedulislam

USA
Posted - Thursday, July 28, 2011  -  10:44 AM Reply with quote
Iqbal
"KHUD BADALTE NAHEEN QURAN KO BADAL DETE HAIN
HUWEY KIS DARJA FAQEEHANE HARAM BE TAUFIQ"
"These people don’t change themselves but they change the Qur’an (by their interpretations). How unfortunate are these custodians of haram (Islam)."

The actual intention of Iqbal when he said the above sha'arare apparent from the following which is next to the above sha'ar:
"AHKAM TERE HAQ HAIN MAGAR APNE MUFASSIR
TAAWEEL SE QURAN KO BANA SAKTE HAIN PAZHAND"
"O Allah! Your guidance is no doubt The Truth. But our interpreters can turn Qur’an into Pazhand by their interpretations."

[Pazhand is the book compiled by the followers of Zoroaster which according to them is the interpretation of Avesta, the book of Zoroaster in which his followers inserted their own thoughts.]
So Iqbal actually criticized the so called mufassirs of Quran who interject their own thoughts and baseless hadith as well as words in brackets to change the actual interpretation of Quran not someone who tries to explain Quran through Quran
It is hard for me to believe that when Allah has already said in Quran:
(1) It is His responsibility to collect, arrange in order and explain the Quran Himself (75:17-19)
75:17 إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ
Behold, it is for Us to gather it [in your heart,] and to cause it to be read [as it shuld to be read].
75:18 فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ
Thus, when We recite it, follow you its wording [with all thy mind]
75:19 ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
Then, behold, it will be for Us to make its meaning clear
(2) Quran is the best tafseer of itself
25:33 وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا
And so that they don’t come to you with anything comparable but we bring to you the truth and the best Tafseer.
(3) He explains it by the diversification of verses of Quran which means the repution of similar phrases and words at different places in Quran
6:105 وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ
And thus do We diversify the verses so the disbelievers will say, "You have studied," and so We may make the Qur'an clear for a people who know.
May Allah give us guidance to read and understand and reflect on Quran. Pondering or reflecting over Quran does not mean that one insists that the meanings of a verse must be available right then and there in the verse or Surah one has to look the Quran as one whole big picture and keep in mind that Allah has taken the responsibility to explain the Quran.
naveedulislam

USA
Posted - Thursday, July 28, 2011  -  10:47 AM Reply with quote
quote:

Iqbal
"KHUD BADALTE NAHEEN QURAN KO BADAL DETE HAIN
HUWEY KIS DARJA FAQEEHANE HARAM BE TAUFIQ"
"These people do not change themselves but they change the Qurân (by their interpretations). How unfortunate are these custodians of haram (Islam)."

The actual intention of Iqbal when he said the above sha'arare apparent from the following which is next to the above sha'ar:
"AHKAM TERE HAQ HAIN MAGAR APNE MUFASSIR
TAAWEEL SE QURAN KO BANA SAKTE HAIN PAZHAND"
"O Allah! Your guidance is no doubt The Truth. But our interpreters can turn Qurân into Pazhand by their interpretations."

[Pazhand is the book compiled by the followers of Zoroaster which according to them is the interpretation of Avesta, the book of Zoroaster in which his followers inserted their own thoughts.]
So Iqbal actually criticized the so called mufassirs of Quran who interject their own thoughts and baseless hadith as well as words in brackets to change the actual interpretation of Quran not someone who tries to explain Quran through Quran
It is hard for me to believe that when Allah has already said in Quran:
(1) It is His responsibility to collect, arrange in order and explain the Quran Himself (75:17-19)
75:17 إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ
Behold, it is for Us to gather it [in your heart,] and to cause it to be read [as it shuld to be read].
75:18 فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ
Thus, when We recite it, follow you its wording [with all thy mind]
75:19 ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
Then, behold, it will be for Us to make its meaning clear
(2) Quran is the best tafseer of itself
25:33 وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا
And so that they don’t come to you with anything comparable but we bring to you the truth and the best Tafseer.
(3) He explains it by the diversification of verses of Quran which means the repution of similar phrases and words at different places in Quran
6:105 وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ
And thus do We diversify the verses so the disbelievers will say, "You have studied," and so We may make the Qur'an clear for a people who know.
May Allah give us guidance to read and understand and reflect on Quran. Pondering or reflecting over Quran does not mean that one insists that the meanings of a verse must be available right then and there in the verse or Surah one has to look the Quran as one whole big picture and keep in mind that Allah has taken the responsibility to explain the Quran.

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