October 27, 2015 Leave a comment
by James Ad
Quranists Talk on all Things Quranic
October 27, 2015 Leave a comment
by Derrick Strangeways
As a researcher and student, I personally believe Islam is translatable as “enyieldment” which indicates the willingness to “yield” and “render” that which belongs to God and to return back to our Creator with an aptitude that is fitting and appropriate through the way of faith, as a believer.
However, the word “enyieldment” is not currently contained in any dictionaries, but is a term, taking the word “yield” and applying the “en-” prefix (“in”) and the suffix “-ment” denoting an action or resulting state
I think this is an acceptable way of translating the concept of the term into English without it just being another misused label, without sending negative connotations or using previous words as associated with other groups and sects. To emphasise the connotation with “peace” perhaps it can be called “placid enyieldment” [where placid is derived from Latin “placere” meaning “to please” and has come to mean peaceful and tranquil in modern standard English].
As the name/label of a modern and historic world religion, “Islam” still identifies the well-known outward form of religion and religious approach (also, “Islamic” which is an anglification of the Arabic word). And there are also the terms “Islamism” and “Islamist” that we also now have to deal with… either way when these words are used, people seem no closer to understanding the concept as originally conveyed.
I also feel that the words of Jesus in the gospel saying “Render unto God that which belongs to God” is another indication of the concept of “giving (up)” to the Creator that which has been created, and corresponds to the same concept.
Yield was chosen rather than submit because “submit” as with “surrender” carry negative connotations and “sub” means “under, below” whereas the word Islam does not convey this. Yield actually implies “giving, rendering” even if due to pressure or conquest/defeat but it is also a token of peace and making amends through an offering or reparations. For this reason, for me at least, “yield” is by far the closest in similarity to the original term, but yield is insufficient in the modern usage so building it up with the addition of the suitable prefix and suffix seems appropriate and as it has been defined in Islamic scripture and literature it does not need any more defining, from an Arabic perspective, but certainly from an English perspective I think this term might help in galvanising a different approach.
October 13, 2015 1 Comment
by Rebecca Marlene Sebastian
Why does Bukhari speak so negatively about dogs and even suggest they be killed in the hadith books, while Allah does not? And why do those who claim to be Muslim accept Bukharis word rather than judging by the Qur’an?
If the dog’s mouth is najs as we are told by the hadith scholars, why did Allah permit us to eat what we train them to hunt for? Please sunnis if you get an answer, share.
Surah Al Ma’ida 5:4
They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt– you teach them of what Allah has taught you– so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.
Furthermore, some young men were so righteous that they even decided to go live in a cave to escape their shirk-filled town for the sake of Allah , and guess what? These righteous men who Allah speaks so highly of had a dog, that’s right! And that dog was in that cave which was being showered by Allah’s mercy. Now you tell me plz, who is it that can tell a Muslim they can’t have a dog? Glory be to Allah, He is high above what they falsely attribute to Him.
● Surah Al Kahf
18:13 We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
18:14 We gave strength to their hearts: Behold, they stood up and said: “Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
18:15 These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?
18:16 “And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.”
18:17 And you might have seen the sun when it rose, declining from their cave towards the right; and when it set, it went past them towards the left while they were in a broad fissure of (the cave). That was one of the signs of Allah. Whomever Allah guides, then he is right-guided, and whomever He leads away into error, then you will never find for him a right-minded patron.
18:18 And you would think them awake, while they were asleep. And We turned them to the right and to the left, WHILE THEIR DOG STRETCHED OUT ITS LEGS at the entrance…
August 27, 2015 Leave a comment
by Mount Sinai
Nabi is the one who knows the message of Allah. Rasool is the one who conveys the message of Allah. Before conveying the message one has to know the message first. In that sense, a rasool is also a Nabi in the first place.
There is no logic for such command to obey Nabi. A Nabi (who is a human being) can convey anything. When a Nabi conveys message of Allah then he becomes (or performing as) Rasool of Allah. ‘Obey Rasool’ actually means to obey what is conveyed (the message of Allah). It doesn’t mean to obey whatever a human being says or commands.
August 9, 2015 Leave a comment
many years ago I picked up the qur’an as an open minded athiest agnostic, honestly expecting to find nothing more than nonsense, I thought that religion was ridiculous, I had studied the Bible which I found to be full of contradictions and I expected the qur’an to be no different.
I was of course proven more wrong than I could ever imagine, I philosophically come to the conclusion that I do believe in a creator, an eternal, immaterial and intelligent source of all things, but still felt that God could not be the way religion described.
When I came to read the qur’an I was extremely skeptical, but as I read my skepticism was being absolutely destroyed, I felt like my skepticism was like a building, and the qur’an had just completely removed the foundation, now that building was quickly crashing down and fair to say, I was being moved emotionally by the wording and message of the qur’an.
Scientific fact after scientific fact, logical reasoning upon logical reason, miracle after miracle, I was blown away.
I was especially blown away by the fact that the qur’an didn’t ask me to believe blindly, which is what I of course expected from anything with an association to religion, the qur’an actually did the opposite, it asked me “do you not question?”, “do you not consider?”, “do you not use your intellect?”, the qur’an challenged me to think and to study it.
I came to believe the qur’an was true not on a religious basis, but a philosophical one, and as a person intrested in philosophy, I’ve never seen any text even come close to the logic, reasoning, and non-contradictory nature of the qur’an.
Nothing even comes close.
The Qur’an has absolutely grasped my intrest and my heart from the very day I picked it up and began reading it, and I honestly see it being a life long study for me like emoticon I’m just utterly fascinated by it.
August 5, 2015 Leave a comment
In many popular TV programs and “Islamic lectures” in Pakistan I often hear people using the titles of “Aaqa-e-Dojahan”, “Sarkaar-e-Do’alam”, and “Sartaaj-e-‘Alam” to describe the Prophet Muhammad. So I decided to find the meanings of these terms in an Urdu Dictionary since nowhere are these titles ever used for the Prophet either in the Qur’an or by any of his companions in the recorded books of Ahadith. I used Kitabistan’s New Millennium College Dictionary (B.A.Qureshi – Kitabistan Publishing Company, Lahore, 2005), Firozul Lughaat (Firoz Sons, Lahore), and Urdu-English Dictionary (at http://urduseek.com)
Here is what the dictionaries say:
“Aaqa” – “Owner”, “Ruler”, “King”, “Lord”
“Sarkaar” – “Ruling Authority”, Government”
“Sartaaj” – “Chief”, “Sole Ruler”, “The Superior”
Thus, the titles of the Prophet (PBUH) that are in common use in Pakistan literally mean:
“Aaqa-e-Dojahan” – “Owner of the two worlds”; “Ruler of the two worlds”; “King of the two worlds”; and “Lord of the two worlds”.
“Sarkaar-e-Do’alam” – “Ruling authority of the two worlds”; and “Government of the two worlds”.
“Sartaaj-e-‘Alam” – “Chief of the Universe”; “Sole ruler of the Universe”; and “The Superior of the Universe”.
I would like people to ponder over these meanings and answer the following questions:
1. Who is the Owner, Ruler, Kind and Lord of the two worlds – God or the Prophet Muhammad?
2. Who is the Ruling Authority and Government of the two worlds – God or the Prophet Muhammad?
3. Who is the Chief, Sole Ruler and Superior of the Universe – God or the Prophet Muhammad?
Just some food for thought.