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Theme Changer

 Topic: Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran

 (Read 137916 times)
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  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #150 - September 12, 2014, 11:05 PM

    Ye gods, I didn't realize I was repeating myself in that other thread on Muhammad conquering Jerusalem. Thank you so much, ladies and gents, for putting up such fine arguments and a treasure trove of links. It'll take me a few months to read them all...

    I've never been so unconvinced of the Qur'an's divine nature as of now, thanks to all these texts I found on this forum. The Qur'an borrows words and misuses them, makes a total hash of grammar and looks more like a badly edited anthology than a divine document.

    well there is more much more to Islam and Quran than few posts/links here dear shaytanshoes

    any ways  let me take few words from the post of Zaotor and put it here with some lnks..

    .....................  early Arabic languages in Aramaic script, suffused with Aramaisms, and in caseless Arabic dialect -- just as the base Qur'anic rasm seems to have been written.

    ........... Jewish inscriptions in the Hijaz,..................

    ..............all of those inscriptions were located in Syria, Jordan, and Palestine -- not the Hijaz...

    .........."In conclusion,........And this tradition needs to be more fully taken into account if we are to make better sense of the historical and linguistic context in which the Qur’an was revealed."..........

    .................all evidence suggests was largely devoid of the kind of culture and language represented by the Qur'an.

    on those highlighted words of Zaotar  let me add some links here

    Rasm: Rasm (Arabic: رَسْم‎) means drawing, outline, or pattern in Arabic. When speaking of the Qur'an, it stands for the basic text made of the 18 letters without diacritics and i'jam.

    The rasm is the oldest part of the Arabic script; it has 18 elements, excluding the ligature of lām and alif. When isolated and in the final position, the 18 letters are visually distinct. However, in the initial and medial positions, certain letters that are distinct otherwise are not differentiated visually. This results in only 15 visually distinct glyphs each in the initial and medial positions.

    Early Islamic inscriptions near Taif  in the Hijaz

    Read Quran in Uthmani Script

    Locating the Qur'an in the Epistemic Space of Late Antiquity by ANGELIKA NEUWIRTH

    Cradle of Islam: the Hijaz and the Quest for Identity in Saudi Arabia  by  Mai Yamanii

    That book by dr.  Mai Yamani must be a good one . let us watch her..

    Mai Yamani Says Young Saudis Want Political Change

    Mai Yamani on Saudi Invasion of Bahrain

    Middle East Today/Demand for change/ 16/ 04/ 2009

    Ha! for some reason I am unable to wacth any video of dr.  Mai Yamani., I wonder where the problem is Can any one of you guys check it out

    with best regards

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #151 - September 12, 2014, 11:29 PM

    Hmm interesting ...  let me post one post out of the subject of this folder on Dr. Mai Yamani..

    Dr. Mai Yamani (Arabic: مي يماني‎; born 1956) is a Saudi Arabian independent scholar, author, and anthropologist.   Mai Yamani was born in Cairo, Egypt in 1956 to an Iraqi mother from Mosul and a Saudi Arabian father from Mecca. Her father is Sheikh Ahmed Zaki Yamani who gained international fame as Saudi Arabia's Minister of Petroleum Affairs. Her paternal grandfathers came from Yemen, hence the surname Yamani "from Yemen". Her early education included schooling in Baghdad, Iraq and in Jeddah, Saudi Arabia. She studied French at Chateau Mont Choisi in Lausanne, Switzerland, in 1967-1975. She received her A.B. Degree (Summa cum Laude: Highest honors) from Bryn Mawr College outside Philadelphia, and subsequently attended Oxford University where she was the first Saudi Arabian woman to obtain a M.St. and a D.Phil. from Oxford in Social Anthropology.

    She started her career as a university lecturer in Saudi Arabia and moved on to become a scholar at leading international think tanks in the U.S., Europe, and the Middle East. She has been a research fellow at the Royal Institute for International Affairs in London, a visiting fellow at the Brookings Institution in Washington, DC, and a visiting scholar at Carnegie Middle East Center in Beirut. She speaks fluent Arabic, English, French and Spanish, and has a working knowledge of Persian, Hebrew and Italian


        Changed Identities: Challenges of the New Generation in Saudi Arabia (Arabic: هويات متغيرة : تحديات الجيل الجديد في السعودية )
        Cradle of Islam: the Hijaz and the Quest for Identity in Saudi Arabia

    Her website

    Dr. Mai Yamani was born in Cairo in 1956 to an Iraqi mother from Mosul and a Hijazi father from Mecca. Her paternal grandfathers came from Yemen. Her early education included schooling in Baghdad, Jeddah, and Lausanne. She completed her B.A. in Anthropology from Bryn Mawr College, Pennsylvania and her M.St. and D.Phil. in Social Anthropology from Oxford University. She started her career as a university lecturer in Saudi Arabia and moved on to become a scholar at leading international think tanks in the U.S., Europe, and the Middle East. Dr. Yamani is an established commentator on Muslim and Arab politics, in particular on Saudi Arabia. Her articles have appeared in 109 newspapers around the world. She has frequently been asked to testify before the U.S. Senate and the British House of Commons, and has also briefed Britain’s judiciary on the topic of Islam. In addition to her academic and media work, she has acted as a consultant to international banks, oil companies and other foreign governments. Dr. Yamani speaks fluent Arabic, English, French and Spanish, and has a working knowledge of Persian, Hebrew and Italian.

    My goodness gracious what a qualified person to steer SAND LAND and sand from brains of Saudi folks..    .. and she too gets troubled  by Kings?? off course Dollar talks.. oil speaks..

    "Kings of Islam throw bones to RABID DOGS OF ISLAM to control Islam"  that is not new in Islam..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #152 - September 13, 2014, 11:48 PM

    There's some wonderful posts in this thread. I learnt so much. How much of that I will retain and be able to repeat, is another matter entirely.

    Note to self: stalk this Zoaster dude and read everything he has ever written.
    Note2 to self; remind yezeevee at some point that you love him, and that his focus is as delightfully bad as it ever was

  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #153 - September 14, 2014, 12:01 AM

    Zaotar came out of nowhere and seems to know everything.
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #154 - September 14, 2014, 12:04 AM

    Musivore! Long time no see homie! Welcome back! Afro
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #155 - September 14, 2014, 12:09 AM

    Zaotar came out of nowhere and seems to know everything.

    He sounds like me, cept I know nothing. Wish I was joking when I say that.

    Hey, Mr Happy. So glad to see you still here dance

  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #156 - October 20, 2014, 12:26 PM

    well on the way of reading Quran let me add a ink of a free book that every Quran reader must read... this is 170 pages book by Christoph Luxenberg..  here is the pdf file

    Syro-Aramaic Reading of the Koran

    and let me watch..these tubes..

    along with off course I must watch this converted Islamic BIMBO geek tortilla.. Christoph Luxenberg's Syro-Aramaic Qur'an Refuted

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #157 - October 21, 2014, 01:01 PM

     by Alastair Hamilton and Francis Richard, 2004


    Preface: This book is about a pioneer. André Du Ryer was working when there were hardly any printed grammars or dictionaries of the eastern languages and when their study might be regarded with disapproval and suspicion. He compiled one of the first Turkish grammars to be published in the West; he introduced Persian literature to the European reading public; over the years he spent in the Levant, first as French vice-consul in Egypt and then as interpreter, secretary and councillor to the French ambassador in Istanbul (where he was himself appointed ambassador extraordinary to France by the sultan), he assembled a fine collection of Turkish, Persian and Arabic manuscripts. Above all, however, Du Ryer is known for his French translation of the Quran. Originally published in 1647, it went through numerous editions, and was translated, in its turn, into English, Dutch, German and Russian. The first translation of the entire text of the Quran made directly from the Arabic to be printed in any European vernacular, it remained unsurpassed in France until Claude-Etienne Savary’s translation in 1783.

    Curiosity about Islam and fear of Islam went hand in hand in the seventeenth century. The French, early allies of the Ottoman government, planned crusades and dispatched missionaries to Ottoman territory with the object of crushing the Muslims. The work of André du Ryer reflects these tensions and contradictions. After serving as French vice-consul in Egypt, as interpreter to the French ambassador in Istanbul, and as ambassador extraordinary to the Sultan, Du Ryer compiled one of the first Turkish grammars to be printed (1630); with his French translation of Sa‘di’s Gulistān (1634) he introduced Persian literature into Europe; and with his translation of the Quran (1647), the first vernacular version made directly from the Arabic ever to be published, he produced a best-seller which would be translated into English, Dutch, German and Russian and would affect the view of Islam all over Europe and even in America.

    But how genuine were the reservations about the Muslims expressed by Du Ryer in the introductions to his works? Was there not in fact far more sympathy for Islam than would appear from the rhetorical attacks dictated by centuries of prejudice and by contemporary censorship? These are some of the questions asked by Alastair Hamilton and Francis Richard in this challenging study on an influential but all too neglected French orientalist and his world.

    List of Colour plates
    Chapter One. Between Marcigny and Cairo
    Chapter Two. The Turkish Language
    Chapter Three. A Champion of Persian Literature
    Chapter Four. Translator of the Quran
    Appendix One. Correspondence, appointments, safeconducts and attestations
    Appendix Two. Du Ryer’s prefaces and dedicatory epistles
    Appendix Three. Du Ryer’s reports and addresses
    Appendix Four. Du Ryer’s manuscript collection


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #158 - October 21, 2014, 07:54 PM

    Let me add some links here that compares Bible verses with Quran verses

    Islam and Christianity ., The Koran vs. The Bibleby Diane S.  Dew

    THE QURAN V.S. THE BIBLE  from Answering Christianity By Abdullah Smith

    Who Authored the Qur’an?—an Enquiry_Part-1  By Abul Kasem

    Who Authored the Qur’an?—an Enquiry_Part-2  By Abul Kasem

    Who Authored the Qur’an?—an Enquiry_Part-3  By Abul Kasem

    Who Authored the Qur’an?—an Enquiry_Part 4  By Abul Kasem

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #159 - October 27, 2014, 12:46 PM

    Historical Islam, Historical Muhammad


    Who was the "historical" Muhammad? This may seem like an odd question, since there is a common assumption that Muhammad's life was something that happened "in" history. What that means is that it is something known through reliable, verified historical sources and that we can describe what happened with little or no interference from accumulated myths.

    But is that true? For some, this question will appear blasphemous - to many Muslims, the details of Muhammad's life are articles of faith, crucial to their understanding of themselves as Musllims and followers of the One True God. Questioning such details amounts to questioning the basis of Islam and the identity of Muslims - a daunting enough task that many Western scholars choose to avoid many of the difficulties in an effort to be polite and, perhaps, make up for past Western imperialism.

    It is instructive to compare this situation to the search for the "historical Jesus." This concept is much more common and accepted in the Christian world than any quest for an "historical Muhammad" is in the Muslim world. A lot of work was done in the late 19th century, particularly in Germany, on treating the gospels like other forms of ancient writing. Since then, a great many books and journal articles have been written trying to discover who Jesus "really" might have been, all assuming that the gospels don't give the whole story and, perhaps, are inaccurate in some or many places.

    The process has gone so far that many Christians today have become skeptical of the naive approach which treats their scriptures as if they could be taken totally at face value. This is naturally rejected and criticized by Christian fundamentalists. Indeed, the comment that someone is following "German Higher Criticism" (even if the target has never heard of it) is a common insult. Despite this, the skeptical approach is fairly well entrenched in Christian scholarship.

    But what about Islam? Where is the "Muhammad Seminar" which might serve as the equivalent to the "Jesus Seminar?" Where are all of the books and articles which take a more critical approach towards the sources of information we have about early Islam and the life of Muhammad?

    Actually, this material does exist, although not in great quantity. But there is one new source for people who want to learn more and aren't able to easily find the rare book on the subject. It is The Quest for the Historical Muhammad, edited by Ibn Warraq and just published by Prometheus Books. This book contains a series of articles by scholars in the field, describing not only the various problems and issues, but also the work of other scholars.

    In this article, I will describe some of the topics which the book address more at length - for example, the traditionalist vs. revisionist strands of thought in Islamic scholarship.
    Then there is the question of what we really know about early Islam and the life of Muhammad. It turns out that there is quite a bit less than what we think we know - even I was surprised at just how few historical claims are justified by the evidence.


    In their essay "Methodological Approaches to Islamic Studies," Judith Koren and Yehuda D. Nevo describe two different paths which scholars take in their attempt to describe and explain Islamic scripture: traditionalist and revisionist.

    The traditional approach restricts itself to the use of traditional, Muslim sources - it is assumed that they are largely, if not entirely, accurate in what they convey. The other approach analyzes sources by more skeptical and critical methods, and even includes information from other, non-Arab sources. This is derisively described as the "revisionist" school by the traditionalists - but lacking any better term, Koren and Nevo use it.

    Perhaps the most curious facet of the disagreement between the two schools is what, exactly, the disagreement is about. In general, the traditionalists do not criticize or reject the general methods of the revisionists, even if they do not make use ofthe same methods. It would be difficult to do this, since these methods are part of the general way in which Western scholars address any issues of ancient history. The traditionalists don't even seriously dispute much of the evidence which revisionists bring to the table.

    Instead, the traditionalists object to the conclusions which the revisionists reach with their evidence and methodology. They often ignore revisionist publications entirely and have a habit of labeling the skeptical, critical approach as "anti-Islam." They do not, however, ever offer a serious critique of revisionist methods and premises.

    The traditionalist approach thus assumes as a fact that an accurate history of seventh-century events can be reconstructed. But for the revisionists, this is simply a hypothesis which needs to be proven. Unfortunately for traditionalists, this becomes more and more difficult as one actually does look at a wide variety of evidence. This is, then, one of the reasons that traditionalists only bother with traditional, Muslim sources: with less variety, there is less danger in having your assumptions questioned.

    Ultimately, however, the approach with the most clearly defined methods and which uses the widest possible sources of evidence will probably do the best job in providing an accurate history.

    Muhammad and History

    So, given the "revisionist" approach to Islamic history and after examining a wide variety of sources with a skeptical eye, what do we learn? What do we *reallly know with any reasonable certainty about the earliest history of Islam and the life of its founder, Muhammad? Not nearly as much as we might have thought. The evidence for common assumptions and claims is actually a lot worse than is usually believed.

    Starting out with the most obvious question: did a Muhammad actually exist, or not? The only positive conclusion which we can be at all sure of is that a Muhammad did live in the 620s and 630s, that he was a warrior who led followers to many victories, and that the names of some people and battles have been preserved.
    Even the existence and role of the city of Mecca - the holiest city in Islam - is highly questionable. In traditional Islamic writings, Mecca is portrayed as a large, wealthy trading center full of activity and interchange. So why is there no mention anywhere in non-Muslim sources of a city called Mecca in the place where the current city of Mecca exists?

    And if they really were "middleman" in long-distance trade routes, the traders and customers would have mentioned the city and its inhabitants - but we can find no such mentions. And the site of the current city of Mecca is not anywhere close to where trade routes passed. Caravans would have had to travel long out of their way to stop over at the current Mecca. It certainly didn't serve as a place of sanctuary and pilgrimage, as is also often claimed.

    Yet traditional and ancient Muslim sources all testify to the opposite of these findings. It is very unlikely that those sources are accurate in these vital details - and this means that we have to be very skeptical about their ability to provide accurate information in other areas as well.

    Believers and Critics

    With so little reason to believe traditional accounts and so much reason to acknowledge that much of what is assumed about early Muslim history is compounded by myth and redaction, why is it that so many still believe? Even more curious, why do so many Western scholars who aren't Muslim and have no personal, vested interest in the truth of traditional accounts insist on promoting them despite their poor foundation?

    As Ibn al-Rawandi explains it in his essay, westerners have long had a romantic obsession with all things Arab: art, literature, culture, environment, and even religion. As al-Rawandi describes it:
    Islam is in fact the last refuge for those conservative western intellectuals who wish it were true that the Renaissance, the Enlightenment, the Industrial Revolution, the French Revolution, in short "the modern world," had never come about. Islam is, indeed, the only remaining mental space in which these events have not yet happened.

    The result of such romanticizing of Islam is a scholarship which ignores skepticism, abandons criticism, and treats Islam in a privileged manner. The Quest for the Historical Muhammad is an excellent antitdote to the claims and writings of such scholars. I can readily recommend it, but not quite to everyone. It's a very scholarly book and not always easy to read - it really isn't meant for general audiences, in my opinion. The material can be complicated and detailed - I've only scratched the surface here in this article and have left out quite a bit.

    Therefore, those with experience with academic works or with a strong interest in Islam should make a point of reading it. Others, however, who are interested in learning more about Islam from a critical pespective but aren't sure if they are up for the heaving reading in Quest has two other books from Prometheus which can provide good information: Why I Am Not a Muslim by Ibn Warraq (the editor of Quest) and Jihad in the West by Paul Fregosi.

    Critiques of Islam

    Ibn Warraq's Why I Am Not a Muslim presents some of the same critiques of historical sources and traditional scholarship which can be found in Quest - but in a manner which is a bit easier to read for general audiences.

    He then also goes on to discuss the human origin of the Quran, the invented character of the hadith, the misogynistic attitudes of the sharia, the history of Islam being spread by the sword and maintained by terror, the persecution of religious and intellectual minorities in the name of Islam, and much more.

    The argument of Warraq which probably angers most people is his contention that fundamentalist Islam is no aberration but is instead inherent in Islam itself. All Muslims believe that every word of the Quran is quite literally the word of God - true for all times, places, and people. The fundamentalist who thinks that all unbelievers should be killed has no less authority than the liberal who thinks that all religions are true.

    Paul Fregosi's Jihad in the West is a history of the immense Islamic invasions of Europe, compiling historical accounts of Muslim holy wars against Europe that have actually raged for more than 1,300 years. This includes the occupation of Spain and Portugal for 800 years, attacks and invasions of France, Italy, and European coasts all the way up to Ireland and Iceland as well as repeated attempts to conquer Austria and Russia. Although there have been similar wars in Africa and Asia, Fregosi focuses on Europe - and he certainly has plenty of information.

    As Fregosi debunks the common idea of barbaric western knights invading culturally superior, peace-loving Arabs, it traces campaigns to "convert the infidels" from the 600s to todayís random acts of international terrorism - all in the name of religion. His sympathy for the Christian West does not, however, blind him to atrocities committed by Christians - thus his description of massacres of Muslims and modern Western imperialism

    The circumstances surrounding the publication of Fregosi's book are unfortunate. British publisher Little Brown had agreed to publish the book and had paid a nice advance - but fear of reprisals like those surrounding the publication of Salman Rushdie's Satanic Verses cause them to cancel the contract. It was fortunate, then, that Prometheus Books stepped in and took over - otherwise the work might never have seen the light of day.

    All three of these books would be a good addition to someone's library of religious material - and they are among the few readily available books which approach Islam from a skeptical/critical - but not religious - perspective. You can purchase them either by clicking on the links in this article or by looking in a local bookstore.

    That is from that  great guy Austin Cline  His site is good to read  he is writing for the past 14 years

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #160 - February 03, 2015, 12:37 PM

    The Suppressed & Hidden History of Islam   Tom Holland's Documentary

    . Did an alleged "Arabian Prophet" with the alleged 'name' of "Muhammad" actually exist, or is this really a   deception? And whose deception?

    In this documentary Tom Holland interviews people like Prof. Seyyed Hossein Nasr.Department of Religion  Columbian College of Arts & Science and dr. Patricia Crown .....

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #161 - February 03, 2015, 01:11 PM

    So the last chapter of Quran I read  to figure out whether we can get any history on Life of Prophet of Islam  in the revelation order is chapter 39   and that is  7th chapter in the book.. Stupid fools didn't even know how to collate the allah  book .  Anyways we read some 95 verses  in posts from 81-86., but tha chpater is filled to neck with 206 verses.. So let walk through the rest of those verses of chapter-39

    7: 094 to 096 : Whenever We sent a prophet to a town, We took up its people in suffering and .,xxxxx Then We changed their suffering into prosperity, until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence" ... Behold! We called them to account of a sudden, while they realised not (their peril).xxxxxx And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned.

     097 to 102: Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep? ., _____What! do the people of the towns feel secure from Our punishment coming to them in the morning while they play?.x_____ Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin! .,_____To those who inherit the earth in succession to its (previous) possessors, is it not a guiding, (lesson) that, if We so willed, We could punish them (too) for their sins, and seal up their hearts so that they could not hear? .,______These towns-- We relate to you some of their stories, and certainly their messengers came to them with clear arguments, but they would not believe in what they rejected at first; thus does Allah set a seal over the hearts of the unbelievers.,______Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient.  

     103 to 105 : Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers.,____And Musa said: O Firon! surely I am a messenger from the Lord of the worlds.,_____One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me."

     106 : (Pharaoh) said: If you have come with a sign, then bring it, if you are of the truthful ones.
     107 : Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)!
     108 : And he drew forth his hand, and lo! it was white to the beholders.

    007.109-110 : The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge., ______ He intends to turn you out of your land. What counsel do you then give?

    007.111-112 : They said: Put him off and his brother, and send collectors into the cities., ____ And bring up to thee all (our) sorcerers well-versed."

     113 to122 : So there came the sorcerers to Pharaoh: They said, "of course we shall have a (suitable) reward if we win!" .,____He said: Yes, and you shall certainly be of those who are near (to me).,___They said: O Musa! will you cast, or shall we be the first to cast?.,____Said Moses: "Throw ye (first)." So when they threw, they bewitched the eyes of the .,_____And We revealed to Musa, saying: Cast your rod; then lo! it devoured the lies they told.,____Thus truth was confirmed, and all that they did was made of no effect. ,_____So the (great ones) were vanquished there and then, and were made to look small. ,____And the enchanters were thrown down, prostrating (themselves).,______They said: We believe in the Lord of the worlds.,___The Lord of Musa and Haroun.

     well let me clean up   that chapter and pick one of many translation.. they are essentially similar but what  I am looking is to make some sense out of theses verses  by putting them together.  So what is that all those 24 verses of chapter-39 telling us?  They are simply telling the  story of Moses with pharaoh and the sorcerers  which was already told umpteen times to these desert dwellers from that Exodus . Funny thing is.,  Quran rehashes that  story in such a way  tat it confuses hell out of the readers  and often reader doesn't know who is saying  what..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #162 - February 03, 2015, 03:28 PM

    YUSUFALI: Said Pharaoh: "Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).
    PICKTHAL: Pharaoh said: Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know!
    SHAKIR: Firon said: Do you believe in Him before I have given you permission? Surely this is a plot which you have secretly devised in this city, that you may turn out of it its people, but you shall know:

    YUSUFALI: "Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross."
    PICKTHAL: Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one.
    SHAKIR: I will certainly cut off your hands and your feet on opposite sides, then will I crucify you all together.

    YUSUFALI: They said: "For us, We are but sent back unto our Lord:
    PICKTHAL: They said: Lo! We are about to return unto our Lord!
    SHAKIR: They said: Surely to our Lord shall we go back:

    YUSUFALI: "But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)!
    PICKTHAL: Thou takest vengeance on us only forasmuch as we believed the tokens of our Lord when they came unto us. Our Lord! Vouchsafe unto us steadfastness and make us die as men who have surrendered (unto Thee).
    SHAKIR: And you do not take revenge on us except because we have believed in the communications of our Lord when they came to us! Our Lord: Pour out upon us patience and cause us to die in submission.

    YUSUFALI: Said the chiefs of Pharaoh's people: "Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."
    PICKTHAL: The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.
    SHAKIR: And the chiefs of Firon's people said: Do you leave Musa and his people to make mischief in the land and to forsake you and your gods? He said: We will slay their sons and spare their women, and surely we are masters over them.

    YUSUFALI: Said Moses to his people: "Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah's, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous.
    PICKTHAL: And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).
    SHAKIR: Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil).

    YUSUFALI: They said: "We have had (nothing but) trouble, both before and after thou camest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."
    PICKTHAL: They said: We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.
    SHAKIR: They said: We have been persecuted before you came to us and since you have come to us. He said: It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act.

    YUSUFALI: We punished the people of Pharaoh with years (of droughts) and shortness of crops; that they might receive admonition.
    PICKTHAL: And we straitened Pharaoh's folk with famine and dearth of fruits, that peradventure they might heed.
    SHAKIR: And certainly We overtook Firon's people with droughts and diminution of fruits that they may be mindful.

    YUSUFALI: But when good (times) came, they said, "This is due to us;" When gripped by calamity, they ascribed it to evil omens connected with Moses and those with him! Behold! in truth the omens of evil are theirs in Allah's sight, but most of them do not understand!
    PICKTHAL: But whenever good befell them, they said: This is ours; and whenever evil smote them they ascribed it to the evil auspices of Moses and those with him. Surely their evil auspice was only with Allah. But most of them knew not.
    SHAKIR: But when good befell them they said: This is due to us; and when evil afflicted them, they attributed it to the ill-luck of Musa and those with him; surely their evil fortune is only from Allah but most of them do not know.

    YUSUFALI: They said (to Moses): "Whatever be the Signs thou bringest, to work therewith thy sorcery on us, we shall never believe in thee.
    PICKTHAL: And they said: Whatever portent thou bringest wherewith to bewitch us, we shall not put faith in thee.
    SHAKIR: And they said: Whatever sign you may bring to us to charm us with it-- we will not believe in you.

    YUSUFALI: So We sent (plagues) on them: Wholesale death, Locusts, Lice, Frogs, And Blood: Signs openly self-explained: but they were steeped in arrogance,- a people given to sin.
    PICKTHAL: So We sent against them the flood and the locusts and the vermin and the frogs and the blood - a succession of clear signs. But they were arrogant and became a guilty folk.
    SHAKIR: Therefore We sent upon them widespread death, and the locusts and the lice and the frog and the blood, clear signs; but they behaved haughtily and they were a guilty people.

    YUSUFALI: Every time the penalty fell on them, they said: "O Moses! on your behalf call on thy Lord in virtue of his promise to thee: If thou wilt remove the penalty from us, we shall truly believe in thee, and we shall send away the Children of Israel with thee."
    PICKTHAL: And when the terror fell on them they cried: O Moses! Pray for us unto thy Lord, because He hath a covenant with thee. If thou removest the terror from us we verily will trust thee and will let the Children of Israel go with thee.
    SHAKIR: And when the plague fell upon them, they said: O Musa! pray for us to your Lord as He has promised with you, if you remove the plague from us, we will certainly believe in you and we will certainly send away with you the children of Israel.

    YUSUFALI: But every time We removed the penalty from them according to a fixed term which they had to fulfil,- Behold! they broke their word!
    PICKTHAL: But when We did remove from them the terror for a term which they must reach, behold! they broke their covenant.
    SHAKIR: But when We removed the plague from them till a term which they should attain lo! they broke (the promise).

    YUSUFALI: So We exacted retribution from them: We drowned them in the sea, because they rejected Our Signs and failed to take warning from them.
    PICKTHAL: Therefore We took retribution from them; therefore We drowned them in the sea: because they denied Our revelations and were heedless of them.
    SHAKIR: Therefore We inflicted retribution on them and drowned them in the sea because they rejected Our signs and were heedless of them.

    YUSUFALI: And We made a people, considered weak (and of no account), inheritors of lands in both east and west, - lands whereon We sent down Our blessings. The fair promise of thy Lord was fulfilled for the Children of Israel, because they had patience and constancy, and We levelled to the ground the great works and fine buildings which Pharaoh and his people erected (with such pride).
    PICKTHAL: And We caused the folk who were despised to inherit the eastern parts of the land and the western parts thereof which We had blessed. And the fair word of thy Lord was fulfilled for the Children of Israel because of their endurance; and We annihilated (all) that Pharaoh and his folk had done and that they had contrived.
    SHAKIR: And We made the people who were deemed weak to mhent the eastern lands and the western ones which We had blessed; and the good word of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently; and We utterly destroyed what Firon and his people had wrought and what they built.

    YUSUFALI: We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge.
    PICKTHAL: And We brought the Children of Israel across the sea, and they came unto a people who were given up to idols which they had. They said: O Moses! Make for us a god even as they have gods. He said: Lo! ye are a folk who know not.
    SHAKIR: And We made the children of Israel to pass the sea; then they came upon a people who kept to the worship of their idols They said: O Musa! make for us a god as they have (their) gods He said: Surely you are a people acting ignorantly:

    YUSUFALI: "As to these folk,- the cult they are in is (but) a fragment of a ruin, and vain is the (worship) which they practise."
    PICKTHAL: Lo! as for these, their way will be destroyed and all that they are doing is in vain.
    SHAKIR: (As to) these, surely that about which they are shall be brought to naught and that which they do is vain.

    YUSUFALI: He said: "Shall I seek for you a god other than the (true) Allah, when it is Allah Who hath endowed you with gifts above the nations?"
    PICKTHAL: He said: Shall I seek for you a god other than Allah when He hath favoured you above (all) creatures?
    SHAKIR: He said: What! shall I seek for you a god other than Allah while He has made you excel (all) created things?

    YUSUFALI: And remember We rescued you from Pharaoh's people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.
    PICKTHAL: And (remember) when We did deliver you from Pharaoh's folk who were afflicting you with dreadful torment, slaughtering your sons and sparing your women. That was a tremendous trial from your Lord.
    SHAKIR: And when We delivered you from Firon's people who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.

    YUSUFALI: We appointed for Moses thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief."
    PICKTHAL: And when We did appoint for Moses thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Moses said unto his brother, Aaron: Take my place among the people. Do right, and follow not the way of mischief-makers.
    SHAKIR: And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.

    YUSUFALI: When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."
    PICKTHAL: And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.
    SHAKIR: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers.

    YUSUFALI: (Allah) said: "O Moses! I have chosen thee above (other) men, by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee, and be of those who give thanks."
    PICKTHAL: He said: O Moses! I have preferred thee above mankind by My messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.
    SHAKIR: He said: O Musa! surely I have chosen you above the people with My messages and with My words, therefore take hold of what I give to you and be of the grateful ones.

    YUSUFALI: And We ordained laws for him in the tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked,- (How they lie desolate)."
    PICKTHAL: And We wrote for him, upon the tablets, the lesson to be drawn from all things and the explanation of all things, then (bade him): Hold it fast; and command thy people (saying): Take the better (course made clear) therein. I shall show thee the abode of evil-livers.
    SHAKIR: And We ordained for him in the tablets admonition of every kind and clear explanation of all things; so take hold of them with firmness and enjoin your people to take hold of what is best thereof; I will show you the abode of the transgressors.

    YUSUFALI: Those who behave arrogantly on the earth in defiance of right - them will I turn away from My signs: Even if they see all the signs, they will not believe in them; and if they see the way of right conduct, they will not adopt it as the way; but if they see the way of error, that is the way they will adopt. For they have rejected our signs, and failed to take warning from them.
    PICKTHAL: I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it nor for (their) way, and if they see the way of error choose if for (their) way. That is because they deny Our revelations and are used to disregard them.
    SHAKIR: I will turn away from My communications those who are unjustly proud in the earth; and if they see every sign they will not believe in It; and if they see the way of rectitude they do not take It for a way, and if they see the way of error. they take it for a way; this is because they rejected Our communications and were heedless of them.

    YUSUFALI: Those who reject Our signs and the meeting in the Hereafter,- vain are their deeds: Can they expect to be rewarded except as they have wrought?
    PICKTHAL: Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?
    SHAKIR: And (as to) those who reject Our communications and the meeting of the hereafter, their deeds are null. Shall they be rewarded except for what they have done?

    YUSUFALI: The people of Moses made, in his absence, out of their ornaments, the image of calf, (for worship): it seemed to low: did they not see that it could neither speak to them, nor show them the way? They took it for worship and they did wrong.
    PICKTHAL: And the folk of Moses, after (he left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.
    SHAKIR: And Musa's people made of their ornaments a calf after him, a (mere) body, which gave a mooing sound. What! could they not see that it did not speak to them nor guide them m the way? They took it (for worship) and they were unjust.

    YUSUFALI: When they repented, and saw that they had erred, they said: "If our Lord have not mercy upon us and forgive us, we shall indeed be of those who perish."
    PICKTHAL: And when they feared the consequences thereof and saw that they had gone astray, they said: Unless our Lord have mercy on us and forgive us, we verily are of the lost.
    SHAKIR: And when they repented and saw that they had gone astray, they said: If our Lord show not mercy to us and forgive us we shall certainly be of the losers.

    YUSUFALI: When Moses came back to his people, angry and grieved, he said: "Evil it is that ye have done in my place in my absence: did ye make haste to bring on the judgment of your Lord?" He put down the tablets, seized his brother by (the hair of) his head, and dragged him to him. Aaron said: "Son of my mother! the people did indeed reckon me as naught, and went near to slaying me! Make not the enemies rejoice over my misfortune, nor count thou me amongst the people of sin."
    PICKTHAL: And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers.
    SHAKIR: And when Musa returned to his people, wrathful (and) in violent grief, he said: Evil is it that you have done after me; did you turn away from the bidding of your Lord? And he threw down the tablets and seized his brother by the head, dragging him towards him. He said: Son of my mother! surely the people reckoned me weak and had well-nigh slain me, therefore make not the enemies to rejoice over me and count me not among the unjust people.

    YUSUFALI: Moses prayed: "O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who show mercy!"
    PICKTHAL: He said: My Lord! Have mercy on me and on my brother; bring us into Thy mercy, Thou the Most Merciful of all who show mercy.
    SHAKIR: He said: My Lord! forgive me and my brother and cause us to enter into Thy mercy, and Thou art the most Merciful of the merciful ones.

    YUSUFALI: Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord, and with shame in this life: thus do We recompense those who invent (falsehoods).
    PICKTHAL: Lo! Those who chose the calf (for worship), terror from their Lord and humiliation will come upon them in the life of the world. Thus do We requite those who invent a lie.
    SHAKIR: (As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in this world's life shall overtake them, and thus do We recompense the devisers of lies.

    YUSUFALI: But those who do wrong but repent thereafter and (truly) believe,- verily thy Lord is thereafter Oft-Forgiving, Most Merciful.
    PICKTHAL: But those who do ill-deeds and afterward repent and believe - lo! for them, afterward, Allah is Forgiving, Merciful.
    SHAKIR: And (as to) those who do evil deeds, then repent after that and believe, your Lord after that is most surely Forgiving, Merciful.

    YUSUFALI: When the anger of Moses was appeased, he took up the tablets: in the writing thereon was guidance and Mercy for such as fear their Lord.
    PICKTHAL: Then, when the anger of Moses abated, he took up the tablets, and in their inscription there was guidance and mercy for all those who fear their Lord.
    SHAKIR: And when Musa's anger calmed down he took up the tablets, and in the writing thereof was guidance and mercy for those who fear for the sake of their Lord.

    YUSUFALI: And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: "O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive.
    PICKTHAL: And Moses chose of his people seventy men for Our appointed tryst and, when the trembling came on them, he said: My Lord! If Thou hadst willed Thou hadst destroyed them long before, and me with them. Wilt thou destroy us for that which the ignorant among us did? It is but Thy trial (of us). Thou sendest whom Thou wilt astray and guidest whom Thou wilt: Thou art our Protecting Friend, therefore forgive us and have mercy on us, Thou, the Best of all who show forgiveness.
    SHAKIR: And Musa chose out of his people seventy men for Our appointment; so when the earthquake overtook them, he said: My Lord! if Thou hadst pleased, Thou hadst destroyed them before and myself (too); wilt Thou destroy us for what the fools among us have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and guidest whom Thou pleasest: Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers.

    YUSUFALI: "And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee." He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;-
    PICKTHAL: And ordain for us in this world that which is good, and in the Hereafter (that which is good), Lo! We have turned unto Thee. He said: I smite with My punishment whom I will, and My mercy embraceth all things, therefore I shall ordain it for those who ward off (evil) and pay the poor-due, and those who believe Our revelations;
    SHAKIR: And ordain for us good in this world's life and m the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications.

    YUSUFALI: "Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."
    PICKTHAL: Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful.
    SHAKIR: Those who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.

    YUSUFALI: Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."
    PICKTHAL: Say (O Muhammad): O mankind! Lo! I am the messenger of Allah to you all - (the messenger of) Him unto Whom belongeth the Sovereignty of the heavens and the earth. There is no Allah save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His Words, and follow him that haply ye may be led aright.
    SHAKIR: Say: O people! surely I am the Messenger of Allah to you all, of Him Whose is the kingdom of the heavens and the earth there is no god but He; He brings to life and causes to die therefore believe in Allah and His messenger, the Ummi Prophet who believes in Allah and His words, and follow him so that you may walk in the right way.

    YUSUFALI: Of the people of Moses there is a section who guide and do justice in the light of truth.
    PICKTHAL: And of Moses' folk there is a community who lead with truth and establish justice therewith.
    SHAKIR: And of Musa's people was a party who guided (people) with the truth, and thereby did they do justice.

    YUSUFALI: We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.
    PICKTHAL: We divided them into twelve tribes, nations; and We inspired Moses, when his people asked him for water, saying: Smite with thy staff the rock! And there gushed forth therefrom twelve springs, so that each tribe knew their drinking-place. And we caused the white cloud to overshadow them and sent down for them the manna and the quails (saying): Eat of the good things wherewith we have provided you. They wronged Us not, but they were wont to wrong themselves.
    SHAKIR: And We divided them into twelve tribes, as nations; and We revealed to Musa when his people asked him for water: Strike the rock with your staff, so outnowed from it twelve springs; each tribe knew its drinking place; and We made the clouds to give shade over them and We sent to them manna and quails: Eat of the good things We have given you. And they did not do Us any harm, but they did injustice to their own souls.

    YUSUFALI: And remember it was said to them: "Dwell in this town and eat therein as ye wish, but say the word of humility and enter the gate in a posture of humility: We shall forgive you your faults; We shall increase (the portion of) those who do good."
    PICKTHAL: And when it was said unto them: Dwell in this township and eat therefrom whence ye will, and say "Repentance," and enter the gate prostrate; We shall forgive you your sins; We shall increase (reward) for the right-doers.
    SHAKIR: And when it was said to them: Reside in this town and eat from it wherever you wish, and say, Put down from us our heavy burdens: and enter the gate making obeisance, We will forgive you your wrongs: We will give more to those who do good (to others).

    YUSUFALI: But the transgressors among them changed the word from that which had been given them so we sent on them a plague from heaven. For that they repeatedly transgressed.
    PICKTHAL: But those of them who did wrong changed the word which had been told them for another saying, and We sent down upon them wrath from heaven for their wrongdoing.
    SHAKIR: But those who were unjust among them changed it for a saying other than that which had been spoken to them; so We sent upon them a pestilence from heaven because they were unjust.

    YUSUFALI: Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression.
    PICKTHAL: Ask them (O Muhammad) of the township that was by the sea, how they did break the Sabbath, how their big fish came unto them visibly upon their Sabbath day and on a day when they did not keep Sabbath came they not unto them. Thus did We try them for that they were evil-livers.
    SHAKIR: And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed.

    YUSUFALI: When some of them said: "Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?"- said the preachers:" To discharge our duty to your Lord, and perchance they may fear Him."
    PICKTHAL: And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).
    SHAKIR: And when a party of them said: Why do you admonish a with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard (against evil).

    YUSUFALI: When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression.
    PICKTHAL: And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil-livers.
    SHAKIR: So when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed.

    YUSUFALI: When in their insolence they transgressed (all) prohibitions, We said to them: "Be ye apes, despised and rejected."
    PICKTHAL: So when they took pride in that which they had been forbidden, We said unto them: Be ye apes despised and loathed!
    SHAKIR: Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated.

    YUSUFALI: Behold! thy Lord did declare that He would send against them, to the Day of Judgment, those who would afflict them with grievous penalty. Thy Lord is quick in retribution, but He is also Oft-forgiving, Most Merciful.
    PICKTHAL: And (remember) when thy Lord proclaimed that He would raise against them till the Day of Resurrection those who would lay on them a cruel torment. Lo! verily thy Lord is swift in prosecution and lo! verily He is Forgiving, Merciful.
    SHAKIR: And when your Lord announced that He would certainly send against them to the day of resurrection those who would subject them to severe torment; most surely your Lord is quick to requite (evil) and most surely He is Forgiving, Merciful.

    YUSUFALI: We broke them up into sections on this earth. There are among them some that are the righteous, and some that are the opposite. We have tried them with both prosperity and adversity: In order that they might turn (to us).
    PICKTHAL: And We have sundered them in the earth as (separate) nations. Some of them are righteous, and some far from that. And We have tried them with good things and evil things that haply they might return.
    SHAKIR: And We cut them up on the earth into parties, (some) of them being righteous and (others) of them falling short of that, and We tried them with blessings and misfortunes that they might turn.

    YUSUFALI: After them succeeded an (evil) generation: They inherited the Book, but they chose (for themselves) the vanities of this world, saying (for excuse): "(Everything) will be forgiven us." (Even so), if similar vanities came their way, they would (again) seize them. Was not the covenant of the Book taken from them, that they would not ascribe to Allah anything but the truth? and they study what is in the Book. But best for the righteous is the home in the Hereafter. Will ye not understand?
    PICKTHAL: And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?
    SHAKIR: Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about Allah but the truth, and they have read what is in it; and the abode of the hereafter is better for those who guard (against evil). Do you not then understand?

    YUSUFALI: As to those who hold fast by the Book and establish regular prayer,- never shall We suffer the reward of the righteous to perish.
    PICKTHAL: And as for those who make (men) keep the Scripture, and establish worship - lo! We squander not the wages of reformers.
    SHAKIR: And (as for) those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the right doers.

    YUSUFALI: When We shook the Mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said): "Hold firmly to what We have given you, and bring (ever) to remembrance what is therein; perchance ye may fear Allah."
    PICKTHAL: And when We shook the Mount above them as it were a covering, and they supposed that it was going to fall upon them (and We said): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).
    SHAKIR: And when We shook the mountain over them as if it were a covering overhead, and they thought that it was going to fall down upon them: Take hold of what We have given you with firmness, and be mindful of what is in it, so that you may guard (against evil).

    YUSUFALI: When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful":
    PICKTHAL: And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;
    SHAKIR: And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes! we bear witness. Lest you should say on the day of resurrection: Surely we were heedless of this.

    YUSUFALI: Or lest ye should say: "Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?"
    PICKTHAL: Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did?
    SHAKIR: Or you should say: Only our fathers associated others (with Allah) before, and we were an offspring after them: Wilt Thou then destroy us for what the vain doers did?

    YUSUFALI: Thus do We explain the signs in detail; and perchance they may turn (unto Us).
    PICKTHAL: Thus we detail the revelations, that haply they may return.
    SHAKIR: And thus do We make clear the communications, and that haply they might return.

    YUSUFALI: Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray.
    PICKTHAL: Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray.
    SHAKIR: And recite to them the narrative of him to whom We give Our communications, but he withdraws himself from them, so the Shaitan overtakes him, so he is of those who go astray.

    YUSUFALI: If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.
    PICKTHAL: And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.
    SHAKIR: And if We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue; this is the parable of the people who reject Our communications; therefore relate the narrative that they may reflect.

    YUSUFALI: Evil as an example are people who reject Our signs and wrong their own souls.
    PICKTHAL: Evil as an example are the folk who denied Our revelations, and were wont to wrong themselves.
    SHAKIR: Evil is the likeness of the people who reject Our communications and are unjust to their own souls.

    YUSUFALI: Whom Allah doth guide,- he is on the right path: whom He rejects from His guidance,- such are the persons who perish.
    PICKTHAL: He whom Allah leadeth, he indeed is led aright, while he whom Allah sendeth astray - they indeed are losers.
    SHAKIR: Whomsoever Allah guides, he is the one who follows the right way; and whomsoever He causes to err, these are the losers.

    YUSUFALI: Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning).
    PICKTHAL: Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful.
    SHAKIR: And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones.

    YUSUFALI: The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited.
    PICKTHAL: Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do.
    SHAKIR: And Allah's are the best names, therefore call on Him thereby, and leave alone those who violate the sanctity of His names; they shall be recompensed for what they did.

    YUSUFALI: Of those We have created are people who direct (others) with truth. And dispense justice therewith.
    PICKTHAL: And of those whom We created there is a nation who guide with the Truth and establish justice therewith.
    SHAKIR: And of those whom We have created are a people who guide with the truth and thereby they do justice.

    YUSUFALI: Those who reject Our signs, We shall gradually visit with punishment, in ways they perceive not;
    PICKTHAL: And those who deny Our revelations - step by step We lead them on from whence they know not.
    SHAKIR: And (as to) those who reject Our communications, We draw them near (to destruction) by degrees from whence they know not.

    YUSUFALI: Respite will I grant unto them: for My scheme is strong (and unfailing).
    PICKTHAL: I give them rein (for) lo! My scheme is strong.
    SHAKIR: And I grant them respite; surely My scheme is effective.

    YUSUFALI: Do they not reflect? Their companion is not seized with madness: he is but a perspicuous warner.
    PICKTHAL: Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner.
    SHAKIR: Do they not reflect that their companion has not unsoundness in mind; he is only a plain warner.

    YUSUFALI: Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their terms is nigh drawing to an end? In what message after this will they then believe?
    PICKTHAL: Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
    SHAKIR: Do they not consider the kingdom of the heavens and the earth and whatever things Allah has created, and that may be their doom shall have drawn nigh; what announcement would they then believe in after this?

    YUSUFALI: To such as Allah rejects from His guidance, there can be no guide: He will leave them in their trespasses, wandering in distraction.
    PICKTHAL: Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
    SHAKIR: Whomsoever Allah causes to err, there is no guide for him; and He leaves them alone in their inordinacy, blindly wandering on.

    YUSUFALI: They ask thee about the (final) Hour - when will be its appointed time? Say: "The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you." They ask thee as if thou Wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone), but most men know not."
    PICKTHAL: They ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind know not.
    SHAKIR: They ask you about the hour, when will be its taking place? Say: The knowledge of it is only with my Lord; none but He shall manifest it at its time; it will be momentous in the heavens and the earth; it will not come on you but of a sudden. They ask you as if you were solicitous about it. Say: Its knowledge is only with Allah, but most people do not know.

    YUSUFALI: Say: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith."
    PICKTHAL: Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe.
    SHAKIR: Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe.

    YUSUFALI: It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): "If Thou givest us a goodly child, we vow we shall (ever) be grateful."
    PICKTHAL: He it is Who did create you from a single soul, and therefrom did make his mate that he might take rest in her. And when he covered her she bore a light burden, and she passed (unnoticed) with it, but when it became heavy they cried unto Allah, their Lord, saying: If thou givest unto us aright we shall be of the thankful.
    SHAKIR: He it is Who created you from a single being, and of the same (kind) did He make his mate, that he might incline to her; so when he covers her she bears a light burden, then moves about with it; but when it grows heavy, they both call upon Allah, their Lord: If Thou givest us a good one, we shall certainly be of the grateful ones.

    YUSUFALI: But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.
    PICKTHAL: But when He gave unto them aright, they ascribed unto Him partners in respect of that which He had given them. High is He Exalted above all that they associate (with Him).
    SHAKIR: But when He gives them a good one, thcy set up with Him associates in what He has given them; but high is Allah above what they associate (with Him).

    YUSUFALI: Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?
    PICKTHAL: Attribute they as partners to Allah those who created naught, but are themselves created,
    SHAKIR: What! they associate (with Him) that which does not create any thing, while they are themselves created!

    YUSUFALI: No aid can they give them, nor can they aid themselves!
    PICKTHAL: And cannot give them help, nor can they help themselves?
    SHAKIR: And they have no power to give them help, nor can they help themselves.

    YUSUFALI: If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!
    PICKTHAL: And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one for you.
    SHAKIR: And if you invite them to guidance, they will not follow you; it is the same to you whether you invite them or you are silent.

    YUSUFALI: Verily those whom ye call upon besides Allah are servants like unto you: Call upon them, and let them listen to your prayer, if ye are (indeed) truthful!
    PICKTHAL: Lo! those on whom ye call beside Allah are slaves like unto you. Call on them now, and let them answer you, if ye are truthful!
    SHAKIR: Surely those whom you call on besides Allah are in a state of subjugation like yourselves; therefore call on them, then let them answer you if you are truthful.

    YUSUFALI: Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!
    PICKTHAL: Have they feet wherewith they walk, or have they hands wherewith they hold, or have they eyes wherewith they see, or have they ears wherewith they hear? Say: Call upon your (so-called) partners (of Allah), and then contrive against me, spare me not!
    SHAKIR: Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call your associates, then make a struggle (to prevail) against me and give me no respite.

    YUSUFALI: "For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous.
    PICKTHAL: Lo! my Protecting Friend is Allah Who revealeth the Scripture. He befriendeth the righteous.
    SHAKIR: Surely my guardian is Allah, Who revealed the Book, and He befriends the good.

    YUSUFALI: "But those ye call upon besides Him, are unable to help you, and indeed to help themselves."
    PICKTHAL: They on whom ye call beside Him have no power to help you, nor can they help you, nor can they help themselves.
    SHAKIR: And those whom you call upon besides Him are not able to help you, nor can they help themselves.

    YUSUFALI: If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not.
    PICKTHAL: And if ye (Muslims) call them to the guidance they hear not; and thou (Muhammad) seest them looking toward thee, but they see not.
    SHAKIR: And if you invite them to guidance, they do not hear; and you see them looking towards you, yet they do not see.

    YUSUFALI: Hold to forgiveness; command what is right; But turn away from the ignorant.
    PICKTHAL: Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.
    SHAKIR: Take to forgiveness and enjoin good and turn aside from the ignorant.

    YUSUFALI: If a suggestion from Satan assail thy (mind), seek refuge with Allah; for He heareth and knoweth (all things).
    PICKTHAL: And if a slander from the devil wound thee, then seek refuge in Allah. Lo! He is Hearer, Knower.
    SHAKIR: And if a false imputation from the Shaitan afflict you, seek refuge in Allah; surely He is Hearing, Knowing.

    YUSUFALI: Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!
    PICKTHAL: Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's Guidance) and behold them seers!
    SHAKIR: Surely those who guard (against evil), when a visitation from the Shaitan afflicts them they become mindful, then lo! they see.

    YUSUFALI: But their brethren (the evil ones) plunge them deeper into error, and never relax (their efforts).
    PICKTHAL: Their brethren plunge them further into error and cease not.
    SHAKIR: And their brethren increase them in error, then they cease not.

    YUSUFALI: If thou bring them not a revelation, they say: "Why hast thou not got it together?" Say: "I but follow what is revealed to me from my Lord: this is (nothing but) lights from your Lord, and Guidance, and mercy, for any who have faith."
    PICKTHAL: And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe.
    SHAKIR: And when you bring them not a revelation they say: Why do you not forge it? Say: I only follow what is revealed to me from my Lord; these are clear proofs from your Lord and a guidance and a mercy for a people who believe.

    YUSUFALI: When the Qur'an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.
    PICKTHAL: And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy.
    SHAKIR: And when the Quran is recited, then listen to it and remain silent, that mercy may be shown to you.

    YUSUFALI: And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful.
    PICKTHAL: And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful.
    SHAKIR: And remember your Lord within yourself humbly and fearing and in a voice not loud in the morning and the evening and be not of the heedless ones.

    YUSUFALI: Those who are near to thy Lord, disdain not to do Him worship: They celebrate His praises, and prostrate before Him.
    PICKTHAL: Lo! those who are with thy Lord are not too proud to do Him service, but they praise Him and prostrate before Him.
    SHAKIR: Surely those who are with your Lord are not too proud to serve Him, and they declare His glory and prostrate in humility before Him.

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #163 - October 29, 2015, 09:40 AM

    Quran at a Glance

    One of the problems of Islam and ironically a key to its success is that its holy book, the Quran is a confusing and tedious book that most people don’t enjoy to read.   Whether you agree with the content of the Bible or not, you can agree that it is a readable book. Its stories are engaging and its lessens and parables are thought provoking. It is written in clear language that anyone can understand. Some of the older translations have outdated language, but even then the book is fun to read.

    The Quran is very different. The author of the Quran seems to be very confused, unable to communicate his thoughts coherently and often jumps from one subject to another in the same sentence. Some verses have to be read together to make sense and some have to be split in two or even three. The Quran rambles without making itself clear. The only clear subject in that book is violence. Every other thing is confusing and needs interpretation.

    You don’t need a book of interpretation to make sense of the Bible. Despite claiming to be a clear book, easy to understand, clearly explained, and with no doubts in it, Muslims understood that without interpretation the Quran cannot be understood. Hence they wrote several voluminous books of interpretations, explaining it.

    Despite claiming that his words are the words of God,
    Muhammad never paid much attention to collecting and preserving them. In fact after his death when a lot of Muslims were killed in wars Umar became concerned that the Quran which was memorized by these Muslims could lost forever. He asked Abu Bakr to collect the scattered verses but Abu Bakr was hesitant and said how he could order something the prophet himself never ordered. Eventually he accepted and they called a youth by the name of Zayd ibn Thabit to collect the verses and compile them in a single volume. This young man had no education. He was chosen simply because he could read and write. But it is doubtful that he had ever read a book.

    Not knowing how to edit a book chronologically or by subject, he simply collected the verses in suras often arbitrarily.   These verses have no relations with each other. That is why they jump from one subject to another. This project lasted many years and finally was completed during the caliphate of Uthman who decided to compile the book based on the length of the suras.

    So the Quran is a book dictated by an illiterate man with no understanding of grammar who is unable to communicate his thoughts coherently and orderly, it is then collected and edited by a youth with no formal education and finally it is compiled without regards to subjects or chronology. As the result the Quran is the most confusing and incoherent book ever written.

    The irony is that this has worked to the advantage of Islam. Because it is confusing people assume that it contains hidden wisdom that they don’t understand.

    To understand the Quran we need to know the Life of Muhammad. Only then we can know the occasions for which the verses were dictated. But this is simpler said than done, because the books of sira are no less confusing and boring than the Quran. But that is the subject for another article. So learning the biography of Muhammad is a sin qua non in understanding the Quran.

    Another thing that partially helps is to recompile the Quran and at least read them chronologically. This does not solve the problem, but helps a lot. I am glad to announce that fortunately one friend has done just that. Now you can read the Quran in its chronological order and not only that, this friend has highlighted the main themes of the Quran. If you are curious to know what this book says and were put off by how this book has been compiled, this site is for you.

    However, if you really want to master the Quran you have to read the sira and the best book is my book The Life of Muhammad. Although I write about his life, I mention the Quanic verses that he dictated in each situation.

    and all that is from Ali Sina.. And I don't think any one has clear idea of who Muhammad was and who wrote/compiled the Quran... Again I stick to the point that Quran was put together  by different authors and there were many Muhammads in early Islam...  What is needed is another book that describes the "origin of Quran through the eyes of Hadith and Bible.."

    in other words How much of the present Quran text came from Bible and Hadith....


    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #164 - October 29, 2015, 10:03 AM

     that link  says     
    Koran-At-A-Glance is designed to highlight four main themes in the Koran and to show their changing prevalence over the course of the book. For this purpose the suras are colour coded and presented below as thumbnails in chronological rather than the traditional order (for a full explanation please see the About page). Click on any sura number to see the sura displayed.

    Casually looking in to the surah-7 from these two links

    surah-7 from

    surah-7 from koran at

    tells me  is using  PICKTHAL TRANSLTION..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #165 - October 29, 2015, 12:23 PM

    what are you trying to do yeezevee? everyone knows its a book of mismatched chapters put together over 1400 yrs ago just to guide the Ummah.

    even if we delete or amend the chapters its still not going to make any sense.
    I have read it so many times and each time I read it I get more confused.

    clearly its not a coherent or easy to understand. The text in itself is baffling.

    I am trying to make sense of your thread. If you do manage to amend it I would love to read it.
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #166 - October 29, 2015, 02:17 PM

    Yeeze posts are not meant to make any sense lol


  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #167 - October 29, 2015, 06:07 PM

    what are you trying to do yeezevee?
    everyone knows its a book of mismatched chapters put together over 1400 yrs ago just to guide the Ummah. 

    even if we delete or amend the chapters its still not going to make any sense.
    I have read it so many times and each time I read it I get more confused.

    clearly its not a coherent or easy to understand. The text in itself is baffling.

    I am trying to make sense of your thread. If you do manage to amend it I would love to read it.

    Yeeze posts are not meant to make any sense lol



    Hello Ferwah and suki both of you guys are right.. well i started this thread with the intention of getting  some sort of history on the  "life of prophet of Islam" from Quran..

    In other words.,    does Quran say anything on the  life of Muhammad   and his relationship with other early Islamic characters, specially in the first 10 years of Islam ??

    But as usual I failed   .... but more important than my failure is reading  CallMeTed

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #168 - October 29, 2015, 06:21 PM

    You never fail at anything.. 

    far away hug
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #169 - December 14, 2015, 05:53 PM

    The QUR`AN - How it was Revealed and Compiled By Dr. Mohammad Shafi -Part1


    Qur’an means reading or recitation. However, the word has specifically come to mean the Qur’an revealed to Prophet Muhammad. The Qur’an is the foundational book of Muslims and, in fact, of the Arabic language. Muslims believe that the Qur’an is the complete and authentic record of the original revelations, claimed by the Prophet to be the literal Word of God, and was organized in its current form by the direct instructions of the Prophet himself. They believe that no one has the authority to alter the Qur’an since every word in the Qur’an is the literal word of God.

              Over the ages, the Qur’an has been translated in dozens of languages throughout the world, but only the Arabic text is considered the authentic Qur’an. There is complete agreement on a single text of this Arabic Qur’an by Muslims of all schools of law, of all theological and philosophical leanings, and of all ethnicities and nationalities. Notwithstanding a few detractors, the majority of non-Muslim scholars also agree that the current Qur’an is a faithful record of what the Prophet claimed to be the revelations to him from God, as they existed at the time of the Prophet’s death. The Qur’an is also memorized by hundreds of thousands of people and read by Muslims on all occasions; it is, perhaps, read by more people on a constant basis than any other in human history. The Qur’an, therefore, continues to be a book as well as a recitation. The two traditions reinforce each other and assure the protection of the integrity of the Qur’an and the failure of all attempts at altering or corrupting it.


             The Qur’an is organized in 114 chapters called Surahs which contain 6237 ayahs (verses or signs) of various lengths. More than three-fourth (86 out of 114) of the Surahs were revealed during the 13 years of the Prophet’s mission in Makkah; the remaining 28 were revealed during the entire 10 years of his life in Madinah. The Surahs are foundational divisions. For convenience of reading the book in a month, it is divided into 30 equal parts (each called a Juz’), and for reading it in a week, it is divided into 7 parts (called a Manzil). It is said that the Makkan Surahs primary deal with the basics of the belief and the Madinan Surahs are about the practice of faith.

             This, at best, is an oversimplification. This may be a good place to dispel some common misconceptions about the arrangement of the Qur’an. It is often said the order of the Qur’an is “roughly” in decreasing order of the size of the Surahs (except the first). It is true that most of the longest Surahs are in the beginning and most of the shortest are at the end. The longest Surah is the second one and has 286 Ayahs and the shortest (103, 108, and 110) are toward the end and have 3 Ayahs each. But, beyond this general observation, one can easily demonstrate a lack of order by size of the Surahs. After the 5th Surah, the order by size breaks down. For example, the 6th Surah (with 165 Ayahs) is shorter, and not longer, than the 7th (with 206 Ayahs); the 8th (with 75 Ayahs) is shorter than the 9th (with 149 Ayahs); and the 15th (with 99 Ayahs) is shorter than the 16th (with 148 Ayahs). The reverse can be shown at the end of the Book. Surah 95 (with 8 Ayahs) is shorter, not longer, than Surah 96 (with 19 Ayahs) and Surah 103 (with 3 Ayahs) is shorter than Syrah 104 (with 9 Ayahs).

    It is also often stated that the Surahs are arranged in a “reverse” chronological order of the revelation. If this were true, Surah 9 would be Surah one or two, and all the beginning Surahs would be Madani and all at the end would be Makkan. But this is not the case. Seven of the first 20 Surahs are from the Makkan period and three of the last 20 Surahs (98, 99, and 110) are from the Madani period.

    In contrast with the above mentioned speculations, the Muslims believe that the arrangement of the Qur’an was determined by the Prophet himself, under guidance from God. They see in this arrangement a coherence that is suitable for all people and for all times to come

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #170 - December 14, 2015, 06:06 PM

      The QUR`AN - How it was Revealed and Compiled By Dr. Mohammad Shafi  -Part2


            The Qur’an deals with Divine nature, God’s intervention in history, and spiritual lessons learned from observation of nature, from life, and from history. It deals with major themes which are often illustrated with bits of relevant stories of previous prophets and of by-gone cultures, kingdoms, and empires. All of these themes are interwoven throughout the Qur’an, although, naturally, some Surahs deal more with maters of faith and others with matters related to living a good life. There is emphasis on regular prescribed prayers, on constant supplications, on deep self evaluation, on regular fasting, on pilgrimage, to the holy sites related to the origins of the worship of one God, on specific rules related to equity in inheritance, on constant charity, and on social justice for all irrespective of social status. Specifics and details of much of these are left to the Prophet to develop and demonstrate by practice. Beyond that, the Qur’an does not dwell much on matters of ritual per se or of laws and procedures.

    The emphasis of the Qur’an can be seen from the names it uses for itself. Some of these names are: Al-Huda (The Guidance), Al-Dhikr (The Reminder), Al-Furqan (The Criterion-for judging right from wrong), Al-Shifa (The Healing), Al-Mau`iza (The Admonition), Al-Rahmah (The Mercy), Al-Nur (The Light), Al-Haqq (The Truth), and Al-Burhaan (The Clear Argument). It does not call itself a book of Law, of Science, or of procedural prescriptions. Only about 500 to 600 Ayahs are related to rules and regulations and less than 100 of these can be directly implemented through legislation. One needs the extensive Hadith literature and elaborate legal processes to derive legal rules and get them to a level where implementation issues can be discussed.


             The first revelation came to Mohammad when he was 40 years old and was on one of his customary retreats in the cave of Hira’ in the hills outside Makkah. It was one of the odd nights during the last ten days of the month of Ramadan. According to the reports recorded in the authentic Hadith literature, an angelic presence appeared before the perplexed Mohammad and said to him: “Iqra’” (Read or Recite—the word Iqra’ has an ambiguous meaning). Mohammad replied that he could not recite or did not know what to recite. After the instructions to read or recite were repeated two more times, Mohammad reports that the angelic presence held him and squeezed him so tightly that he felt that his breath was leaving his body. The angelic presence then instructed him to recite with him the words that are now recorded as the fist 5 Ayahs of the 96th Surah Al-Qalam, (The Pen) of the Qur’an.

          Read (or recite) in the name of your Lord who created (and continues to create); Created the humankind from a clot of congealed blood. Read and your Lord is The Most Generous; Who taught by the pen; taught humankind what it did not know. These are the first words of the revelation that take Mohammad from an unassuming but generous and trusted member of his city to become Mohammad the Messenger of God, AlRasool Allah. A man with no worldly ambitions, and unknown for eloquence and speech, becomes the most eloquent and persistent critic of his society. He becomes a passionate advocate for reform based on the worship of one God and insisting on the dignity, equality and Justice for the slaves, the poor and the female.

    The experience of this first revelation shakes him and stuns him. He hurries to his wife Khadijah and asks her to cover him with a blanket. When he recovers his composure, he relates to her the story of his experience. He is concerned that he may be hallucinating or loosing his mind. She assures him that he is a very balanced person and that his experience must have some super natural explanation. She suggested that they go to visit one her old relatives know for knowledge of previous scriptures. Her relative, Waraqa ibn Naufal, tells Mohammad that his experience resembles that of Moses and the other prophets. He suggests that Mohammad has been chosen as a messenger by God. He warns him that the people would oppose him as they opposed the prophets before him. (More details of this are covered in the lectures on the Prophet’s life).

    An interval of several months passes after the above revelation. The Prophet is wrapped up in a blanket, feeling despondent and afraid of having been removed by God from his mission. This is when the revelation of Ayahs 1 through 7 of the 74th Surah Al-Moddaththir, (The One Wrapped), occurs. O you wrapped up (in your cloak), Arise and deliver the warning. And proclaim the glory of your Lord. And purify and cleanse your garments. And shun all idolatry and filth. And do no favors, expecting gain in return. And for the sake of your Lord, be patient and constant.

     Further revelations come over the remaining 13 years of the Prophet’s life in Makkah and 10 years in Madina. By the time of his death, the revelations are comprozed of 114 Surahs. The last of these is Surah is Al Taubah, now numbered the 9th. But the last words of the revelation are said to be in the third Ayah of Surah 5, Al Ma’idah. Today I have completed for you your religion, fulfilled upon you My favors, and approved for  you Al Islam as your religion.  

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #171 - December 14, 2015, 06:14 PM

      The QUR`AN - How it was Revealed and Compiled By Dr. Mohammad Shafi  -Part3


    The revelations were recorded contemporaneously by one of the scribes appointed by the Prophet for this purpose. After every revelation, the Prophet would come out to the public (unless he was already outside) and recite to the people the new verses. He would also instruct one of the scribes to write it down. According to authentic Hadith literature, he would tell them where the new revelation was to be positioned in relationship to previous revelations. He would tell the Surah where the new revelation would go and the preceding and succeeding Ayahs. The scribes would write on what ever material was available at the moment. Thus the writing medium ranged from a stone, the leaf of a palm tree, shoulder-bone of a camel, the membrane on the inside of a deer-skin, a parchment or a papyrus. These writings were stored in a corner of the Prophet’s room and later, perhaps, in a separate room or office near the Prophet’s room.

    It should be mentioned that while Al Qur’an means a recitation, it also calls itself “The Book”. The root word for book, k-t-b, occurs in the Qur’an more than 300 times. The word and concept of Surah is also in the Qur’an; and so is the word Ayah.

    The Makkans, being a merchant society, had a large pool of those who could read and write. There were as many as 11 scribes during the early part of the Madinan period also. The most prominent of these was an elderly gentleman, named Ubayy ibn Ka`b. The Prophet was then introduced to an energetic teenager named Zayd ibn Thabit. He was eager to learn and was placed directly under the Prophet’s supervision. After he had accomplished his initial assignments in record time, the Prophet made him in charge of the Qur’anic record. Zayd became the principal scribe, organizer, and keeper of the record.

    Hundreds of people memorized the Qur’an and many wrote what they learned. But keeping up with the new revelations and the changing arrangement of the Ayahs in the Surahs was not possible except for a few. To keep up, hundreds regularly reviewed the Qur’an they knew. Many did this under the Prophet’s own guidance. Others did it under the supervision of teachers designated by the Prophet. Those from remote areas, who had visited once, or occasionally, may not have kept up. Some, who wrote what they had learned, may not have inserted the new revelations in the manner prescribed by the Prophet.

    The Prophet was meticulous about the integrity of the Qur’an. He constantly recited, in public, the Surahs as they were arranged at the time. It is reported that angel Gabriel reviewed entire Qur’an with the Prophet once a year during the month of Ramadan. This review was done twice during the last year of the Prophet’s life. And Zayd maintained the records faithfully, kept them properly indexed, and made sure they were complete according to Prophet’s instructions.

    At the time of the Prophet’s death, Zayd had a complete record of all revelations except the last two Ayahs of Syrah 9, the Al Taubah. The Prophet used to indicate the completion of a Surah by instructing the sentence, “(I begin) In the name of God, The Most Merciful, The Most Compassionate” be written at its beginning. This wording at the beginning of each Surah became both a separator from others and an indication that the Surah was now complete. This formulation is missing from the 9th Surah, indicating that no one wanted to add anything to the Qur’an that the Prophet had himself not ordered, even if seemed logical to do so. 

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #172 - December 14, 2015, 07:13 PM

     The QUR`AN - How it was Revealed and Compiled By Dr. Mohammad Shafi  -Part 4


    After the Prophet’s death, the community chose Abu Bakr as their temporal chief, the Khalifah of the Messenger, the Caliph. About a year later, a large number of those known as authoritative memorizers were killed in a battle. According to authentic Hadith literature, `Umar Ibn al Khattab (who became the second Caliph) was alarmed by this and concerned that the next generation may not have enough teachers of the Qur’an. He, therefore, approached Abu Bakr, and suggested that a formal compilation of the Qur’an be prepared on materials that would be convenient to store, maintained, and used as a reference. According to the Hadith literature, Abu Bakr was reluctant to do some thing the Prophet himself had not undertaken. After a few days, however, he “became inclined” to the idea and asked Zayd to undertake the task. Zayd says he also hesitated but, after contemplation, also “became inclined” and agreed to undertake the work. A committee was formed to do the job. They compiled a collection by checking and double checking each Ayah of the existing record of the Qur’an with the memories of each member of the committee as well as of the other prominent experts. This copy was housed with the Prophet’s wife Hafsa. (She was a daughter of `Umar ibn al Khattab).

    By the time of the third Caliph, `Uthman ibn `Affan, the Muslim population had spread over vast areas out side the core Arab regions and many people of other cultures were entering Islam. About 15 years after the first compilation, therefore, it was suggested that authenticated copies of the Qur’an be made available to major population centers in those areas. Zayd again was instructed to undertake the task. He again formed a committee. Instead of just making copies of the existing text, they decided to seek corroboration of each Ayah in the earlier compilation with at least two other written records in the private copies in the possession of known reputable individuals. It is reported that this comparison was successful for all Ayahs except one. For this Ayah, only one comparison could be found. But it was in the hands of a person who was considered so reliable by the Prophet himself that his lone testimony was accepted by the Prophet in a case requiring two witnesses. it is reported that, 7 copies of the collection were prepared and authenticated. One of these copies was given to the Caliph himself. One became the reference copy for the people of Madinah, one was sent to Makkah, one to Kufah, and one to Damascus. (I was unable to find references to the destination of the other copies).

    We should mention that the committee, while doing its work, confirmed the general observation that all private copies were incomplete, some were out of sequence, some were in tribal dialects other than the standard Quraish dialect, and many had marginal notes inserted by the owners. They expressed concern that as time passes the context of these deficiencies will be lost. These partial copies may get into public circulation after the death of the owners of these records and become a source of schisms and create confusion. They, therefore, recommended that all such copies be destroyed. The Caliph issued orders to that effect but did not put in place any mechanisms for enforcing the orders. There is sufficient evidence that some people kept their copies and some were used by mischief makers to create controversies that did not succeed. Those Authentic copies of the Qur’an are known as the “`Uthmani” text. This text, however, did not have the short vowels that are even today left out of Arabic text used by those who know the language. In the absence of these short vowels, however, those not well versed in the language can make serious mistakes. These vowels were, therefore, inserted about 60 years later under instructions of the governor of Kufa, named Hajjaj Ibn Yusuf.

    A Foot Note Regarding Required Qualifications for interpreting the Qur’an

    The Qur’an, being considered the literal word of God, is taken very seriously by Muslims. It is not enough to just study the Arabic language to interpret the Qur’an. Muslims have agreed over the centuries that one must be well-versed in the following before one is considered qualified to offer a credible opinion.

    • Mastery of classical Arabic. (Arabic of the Quraish of the time of the Prophet).

    • Mastery of the entire book. (“The Qur’an explains the Qur’an”).

    • A thorough knowledge of Hadith literature. (The Prophet’s interpretation is binding and those around him understood it better than the later generations).

    • A deep knowledge of the life of the Prophet and of the first community. (No interpretation is
    valid that ignores the original context).

    • A commanding knowledge of the exegetical notes and writings of the earlier scholars and of
    the traditions of earlier Muslim communities


    well that is the old man Dr. Mohammad Shafi says  about Quran.. Let me read through those  parts..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #173 - December 16, 2015, 06:48 PM

    well I read 39 chapters of Quran in the revelation order to figure our whether I can get something abut this Prophet of Islam from Quran.... but there is NOTHING So-FAR.. so let me read chapter-40 AL-JINN ... May Prophet was writers imagination..... A Jinn....  who knows? Al knows the best..  any ways here is chapter-40 AL-JINN

      AL-JINN (THE JINN  Total Verses: 28  Revealed At: MAKKA

    072.001: Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran,

    072.002-005: Guiding to the right way, so we believe in it, and we will not set up any one with our Lord:   xxxxxx  And that He-- exalted be the majesty of our Lord-- has not taken a consort, nor a son: xxxxxx  And that the foolish amongst us used to forge extravagant things against Allah: xxxxxx   : And that we thought that men and jinn did not utter a lie against Allah:

    072.005-009  : And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing   xxxxxx And that they thought as you think, that Allah would not raise anyone: xxxxxx  And that we sought to reach heaven, but we found it filled with strong guards and flaming stars. xxxxxx And that we used to sit in some of the sitting-places thereof to steal a hearing, but he who would (try to) listen now would find a flame lying in wait for him:

    072.010 - 014  : And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good:  xxxxxxx  And that some of us are good and others of us are below that: we are sects following different ways:  xxxxxxx And that we know that we cannot escape Allah in the earth, nor can we escape Him by flight   xxxxxxx  And that when we heard the guidance, we believed in it; so whoever believes in his Lord, he should neither fear loss nor being overtaken (by disgrace):

    072.014-017   : And that some of us are those who submit, and some of us are the deviators; so whoever submits, these aim at the right way:  xxxxxxx And as to the deviators, they are fuel of hell:  xxxxxxx And that if they should keep to the (right) way, We would certainly give them to drink of abundant water,  xxxxxxx So that We might try them with respect to it; and whoever turns aside from the reminder of his Lord, He will make him enter into an afflicting chastisement:

    072.018-023 : And that the mosques are Allah's, therefore call not upon any one with Allah   xxxxxxx  And that when the servant of Allah stood up calling upon Him, they wellnigh crowded him (to death). xxxxxx   Say: I only call upon my Lord, and I do not associate any one with Him.  xxxxxxx   Say: I do not control for you evil or good. xxxxxx  Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge:xxxxx(It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time.

    072.024-028 : Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number  xxxxxxx  Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term:  xxxxxxx The Knower of the unseen! so He does not reveal His secrets to any,  xxxxxxx  Except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him,  xxxxxxx  So that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them and He records the number of all things.

    well what all I read in this verse is this  
    .........whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time.


    well there is Still nothing on Prophet Muhammad in Quran .. No History.. No historical figure comes out of Quran  in this 40th  chapter also .. so let us read 41 st chapter..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #174 - December 20, 2015, 06:26 PM

    41 revealed Surah YA-SEEN (YA-SEEN)  ..Total Verses: 83 ... allegedly Revealed At: MAKKA
    036.001-005 : Ya Seen…xxx  I swear by the Quran full of wisdom….xxx… Most surely you are one of the messengers   xxxx  On a right way.xxxx  A revelation of the Mighty, the Merciful.

    036.006 -009
    : In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah).xxxx : Certainly the word has proved true of most of them, so they do not believe.xxxxx  Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.xxxxx And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.

    036.010-013  :
    And it is alike to them whether you warn them or warn them not: they do not believe  xxxxYou can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward.xxxxxx  Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing   .xxxxx   And set out to them an example of the people of the town, when the messengers came to it.

    036.014-016: When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you." xxxxx: They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie.xxxxx They said: Our Lord knows that we are most surely messengers to you.

      "And our duty is only to proclaim the clear Message."
    036.018-019 : The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."xxxx  They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people.
    036.020-025 : And from the remote part of the city there came a man running, he said: O my people! follow the messengers;xxxxx: Follow him who does not ask you for reward, and they are the followers of the right course;xxxxxxAnd what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back  xxxxx  What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?xxxxx : In that case I shall most surely be in clear error:xxxxxx Surely I believe in your Lord, therefore hear me.

    036.026-027  : It was said: Enter the garden. He said: O would that my people had knownxxxxx : Of that on account of which my Lord has forgiven me and made me of the honored ones!

    036.028-029:  And We did not send down upon his people after him any hosts from heaven, nor do We ever send down.xxxxxIt was naught but a single cry, and lo! they were still.

    036.030 -035 :Alas for the servants! there comes not to them an messenger but they mock at him.xxxx Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?xxxxx: And all of them shall surely be brought before Us…xxxx: And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it.xxxxxx: And We make therein gardens of palms and grapevines and We make springs to flow forth in it,xxxxxxx   That they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful?

    036.036-041: Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know  xxxxx  :  And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark;  xxxxxx And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing.xxxxxx: And (as for) the moon, We have ordained for it stages till it becomes again as an old dry palm branch.xxxxxx: Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.xxxxxx  And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;
    036.042 -044 : And We have created for them similar (vessels) on which they ride. xxxxxx: And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued xxxxx: But (by) mercy from Us and for enjoyment till a time.

    well that is half of Chapter 41.. Surah 41 in revelation order...I don't see Muhammad.. I only see dumbos .. the elephant fly stories.. in those 44 verses...

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #175 - December 24, 2015, 02:08 PM

    well let me read rest of that chapter YA-SEEN...  see whether i can get some nuggets that i don't see in any other so-called religious books..

    036.045 -049: When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy xxxxxx  : And there comes not to them a communication of the communications of their Lord but they turn aside from it.xxxxxx  : And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error.xxxxxx  : And they say: When will this threat come to pass, if you are truthful?

    036.049-050 : They wait not for aught but a single cry which will overtake them while they yet contend with one another.xxxxxx: So they shall not be able to make a bequest, nor shall they return to their families.

    036.051-052: The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord! xxxxxx  : They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth.

    036.053-058  : There would be naught but a single cry, when lo ! they shall all be brought before Us;xxxxxxx  : So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.xxxxx: Surely the dwellers of the garden shall on that day be in an occupation quite happy.xxxxxx  : They and their wives shall be in shades, reclining on raised couches.  xxxxxx: They shall have fruits therein, and they shall have whatever they desire.xxxxxx: Peace: a word from a Merciful Lord.

    036.059-065  : "And O ye in sin! Get ye apart this Day! xxxxxx Did I not charge you, O children of Adam ! that you should not serve the Shaitan? Surely he is your open enemy  xxxxxx  And that you should serve Me; this is the right way.xxxxx: And certainly he led astray numerous people from among you. What! could you not then understand?xxxxx This is the hell with which you were threatened.xxxxx: "Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."    xxxxx: On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.

    036.066-067 : If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen? Xxxxxxx And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).

    036.068   : And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand?

    036.069  : We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear:

    036.070:  That it may warn him who would have life, and (that) the word may prove true against the unbelievers.

    036.071-076  : See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?- xxxxx  : And We have subjected them to them, so some of them they have to ride upon, and some of them they eat.xxxxx: And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful? xxxxx  : Yet they take (for worship) gods other than Allah, (hoping) that they might be helped! xxxxx  : They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned). xxxxx Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly.

    036.077-083:   Does not man see that We have created him from the small seed? Then lo! he is an open disputant.xxxxxxx: And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?xxxxx Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!- xxxxxx: He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire).xxxxxx Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower.xxxxx: Verily, when He intends a thing, His Command is, "be", and it is! xxxxxxx Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.

    well that is what it is....let me read it again using bit of brain and common sense..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #176 - December 26, 2015, 01:37 PM

    well let me read rest of that chapter YA-SEEN...  see whether i can get some nuggets that i don't see in any other so-called religious books..  
    well that is what it is....let me read it again using bit of brain and common sense..

    So I read that whole chapter  all 83 verses of  YA-SEEN .. Not once but twice., in fact more than twice., ...I  am reading  Quran all the time.... every week....

    Can I get some history., any hint of  history  of "Prophet of Islam's time from it"?? ., well most of these so-called verses read like these

    Surah Ya-Seen verses .,
     Ya Seen
    I swear by the Quran full of wisdom
    Most surely you are one of the messengers
    On a right way
    A revelation of the Mighty, the Merciful
     And our duty is only to proclaim the clear Message.
    O my people! follow the messengers
    Surely I believe in your Lord, therefore hear me.
    Glory be to Him Who created pairs of all things,  
     Peace: a word from a Merciful Lord.

     Such verses as above praising god/gods are there in every religion and in every culture and  in every language.  nothing special in such polemic verses on god  and then you have a bit of rehashed stories of OT. But  no verse of this chapter gives us any  historical proof of any connection with the existence of any prophet of allah in it.  BUT THERE IS ONE WORD  IN THAT WHOLE CHAPTER and that is....

    Oops I got distracted with this news from IRNA.. let me read this funny news   first.
    Bible disguised as Quran shocks New Yorkers

    ehran, Dec 26, IRNA – The Holy Quran is regularly taken out of context when those who do not understand Islam pick and choose verses for the intention of stirring outrage and discrediting Muslims’ faith.

    The rise of Islamophobia has prompted hate toward Muslims’ Holy Quran. People who have no knowledge of its history and the context where it was revealed accuse it of “breeding terrorism” and “promoting violence”.
    But what happens when verses out of the Holy Bible are taken out of context and read to people who are not familiar with its content?

    Karim Metwaly, a Muslim American YouTube vlogger and actor from New York City, took to the streets of New York City with a Bible disguised as a Quran. Karim chose verses out of the Bible and read them to random New Yorkers from every background. As he read the shocking verses, people thought he was reading the Quran and were immediately disgusted by the content.
    However, when Karim revealed that he had been reading verses from the Bible, their reactions were even more shocking. Some could not believe it, while others were speechless.  A few of them, especially middle-aged adults seemed upset and abandoned the scene at the alleged controversial discovery. Some Christians who seemed to have actually read their own sacred book understood the “correlation between all religions” and were not so shocked.

    Younger people were more accepting that the similarities between the Bible and the Koran were around 70 to 85 percent. There were also Jewish and Christians who defended Muslims and disregarded any of the misconstrued words taken out of context, while calling for tolerance, peace and unity.

    Through his YouTube channel “AreWeFamousNow” Karim creates parodies and videos about Muslims to raise awareness about Islamophobia and negative stereotypes. (Morocco World News)

    so that is the news..   and here is   Karim Metwaly

    My suggestion to Amrika Karim is .."Forget Islamophobia or Phobia against a religion/idea but  "WORK/MAKE VIDEOS  AGAINST MUSLIM PHOBIA.. Phobia against people "

    Now  other point, we should note in that news clip is this one

    "Younger people were more accepting that the similarities between the Bible and the Koran were around 70 to 85 percent. "

    which is a fact   So when  Karim and his likes know  that Quran is nothing but Bible stories in Arabic with silly verses added into it on some guy named as "Muhammad"(Such as Chapter-66 of Quran)... question is

    Why do we need Quran?
    why do we need Muhammad?
    and why do we need Islam?

    We have that New testament and we have guy called Christ .. Even if it is story he was far far better guy than this Muhammad's story projected/written by Early Muslim fools.  So dear Karim  THE PRAISED ONE ... The Muhammad .  

    'Follow Christ The Praised  One  and Forget Muhammad.. "

    Again there is little doubt None of these books are from some god... they are all from the people of that time .. But I tell you Jesus story is better story than story of  Muhammad.

    Well let us get back to reading Quran..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #177 - December 26, 2015, 05:17 PM

    ................,    BUT THERE IS ONE WORD  IN THAT WHOLE CHAPTER and that is.......................

      So again  what is the word in that whole chapter of "YA-SEEN"??

    oOOPS...  Damn.. before I get to that word., I got to read this .. zeca puts out a link on this " historicity of Prophet of Islam.".
    we got to do what we got to do... first we got to read that  whih is relevant to this folder.. and it has some pictures..

    Muhammad's encounter with the Christian monk Baḥīrā, a famous story from early Muslim biographical traditions on the life of the Prophet. The Muslim version of this story uses the encounter to mark the coming of Muhammad and the revelation of the Qur'an as foretold by earlier prophecies, thus portraying the older traditions as confirming and validating the truths of Islam. Christians and Jews appropriated the story and told their own versions of it to communicate more subversive understandings of the encounter. Detail, Muhammad and the monk Baḥīrā, manuscript illumination from the Jāmiʿ al-tawārikh (Compendium of Chronicles) of Rashīd al-Dīn, Tabriz, Iran, 14th c. (Or. Ms. 20, f. 43v; courtesy Edinburgh University Library).

    Hmm I guess now every one knows how "Muhammad" used to look like ...  anyways.. so the article at that link says
    What was the Jewish knowledge of Islam, its institutions and dogmas, in the pre-modern period? How familiar were Jews living under Islam with its holy scripture, the Qur’an, its contents and its language, and how did they use this book in their works? What was their understanding of the Prophet Muhammad and his role in history, and what did they make of the rise of Islam?

    The goal of this short essay is to investigate the Jewish response to the rise of Islam as reflected in narratives from the tenth century CE and later.
    I argue that Jews living under Islam had profound knowledge of the Qur’an and the biography of the Prophet Muhammad, and that they used their knowledge of Islam in order to create narratives of counter-history of its origins in seventh-century Arabia

    .1 Written sources indicate knowledge of the Qur’an and Muhammad’s biography among Jews of the medieval Islamic lands, as demonstrated, for example, in Samawʾal al-Maghribī’s (d. 1175) autobiographical account of his conversion to Islam. This author tells his readers that as a lad, long before adopting medicine and mathematics as his professions, he was engrossed by readings in Arabic such as the romances of ʿAntar, Dhū’l-Himma, and the like, as well as the histories of al-Ṭabarī (Tārīkh al-rusul wa’l-mulūk, the History of Messengers and Kings) and Miskawayh (Tajārib al-umam, the Experiences of Nations), from which he learned the biography of the Prophet Muhammad. These readings eventually led him to the Qur’an.
    Another Jewish apostate, Saʿīd b. Ḥasan al-Iskandarī, who converted to Islam in 1298, reports that his father, a Jewish scholar (min ʿulamāʾ Banī Isrāʾīl), used to teach him the Torah and demonstrate to him the allusions to Muhammad found in the Jewish scriptures, and even influenced him to like the Prophet from an early age (wa-kāna yuḥabbibunī fīhī).

    2. These accounts originate in polemical writings that were composed by converts in order to attack their former coreligionists, and therefore their testimony should not be taken at face value. The two tracts, Samawʾal’s Ifḥām al-Yahūd (Silencing the Jews) and Saʿīd b. Ḥasan’s Risāla (Epistle), join a long tradition of attesting the prophecy of Muhammad in the writings of Jews and Christians, which is known as the literature of dalāʾil (or: aʿlām) al-nubuwwa (proofs/signs of prophecy) that has its origins in the Qur’an. A major part of this literature is devoted to scriptural ‘proofs’ from the Bible.
    Detail, Geniza fragment T-S AS 161.32, one version of the ‘Story of the Ten Sages’: “… and these are the [Jewish] scholars who came to him [Muhammad]: Abraham, called Kaʿb al-Aḥbār; Absalom, called ʿAbd al-Salām


    Nevertheless, corroborated with evidence from other written sources, Samawʾal and Saʿīd do exemplify the curiosity of Jews about the Qur’an and the life of the Prophet, out of the need for entertainment, study, or polemic. The tenth-century Karaite scholar Yaʿqūb al-Qirqisānī mentions the most important sīra (biography) of the Prophet known to us, the work by Muḥammad b. Isḥāq (d. c. 768), in his refutation of the transmission of prophetic traditions (ḥadīth) in Islam, arguing for the fallacy of the methods used by the ʿulamāʾ as well as responding to their accusation of distortion (taḥrīf) of the Jewish scriptures due to unreliable transmission.3

    The Jewish versions of the Baḥīrā legend, studied by Shimon Shtober and Moshe Gil, are a fascinating example of intimate Jewish knowledge of Muhammad’s biography and qur’anic exegesis (tafsīr).4 Let us look at one version of this story, Qiṣṣat aṣḥābat (sic) Muḥammad (The Story of Muhammad’s Companions), extant in a manuscript fragment from the Cairo Geniza (ms. TS-AS 161.32):

    “The Story of the companions of Muhammad and his affair (amr).

    This is the writing (kitāb) concerning the story of Muhammad that occurred in Ṣarṣat al-Ghanam, which is called Jabal al-Ḥadīth.5 He moved to Ṣarṣa and the Ḥijāz because of the monk who lived in Balqīn [i.e. Balqāʾ in southern Transjordan] on a pillar called “the sign of the sun.”6 [Jewish] scholars appeared before him, and told him how his matter (amr) was, and devised a book for him.

    They inscribed the name of each of them in the sūra of his Qur’an, and wrote secretly and incomprehensibly in it: “Thus did the sages of Israel advise to the wicked ʾLM [read: illem, “dumb”],” and “Whoever comprehends this book, takes hold of it, and informs somebody of the nations of the world [of its secret contents], is cursed by the mouth of God.”

    The name of the monk was Ḥabīb-Baḥīra [sic]… and these are the [Jewish] scholars who came to him [Muhammad]: Abraham, called Kaʿb al-Aḥbār; Absalom, called ʿAbd al-Salām [sic]; Jacob, called ʿUmar al-shahīd (the martyr)… [etc.]. These are the ten who came and adopted Islam under him in order prevent any harm happening to Israel. They made the Qur’an for him, and inserted their names in it, each of them.”7


    This story, like other ones that exist in Jewish sources, is in fact a combination of two distinct narratives from the sīra: the famous story of Baḥīrā, a monk who identified young Muhammad as the prophet who was indicated in the ancient scriptures, and the rabbis of Medina who contested Muhammad’s claims in debates regarding his teachings and rejected his invitation to adopt Islam due to their haughtiness and disdain for the Prophet.8 In his short sketch of the Prophet Muhammad, Theophanes the Confessor (d. 818) uses similar elements to those we find in the Jewish legend, but without connecting this narrative to the monk who is usually known in the Christian sources by the name of Baḥīrā or Sergius. Theophanes speaks of ten rabbis (notice the typological number, which also appears in the Jewish tale) who adopted Islam, but were insincere converts and taught the Prophet harmful things against Christianity:
    “At the beginning of [Muhammad’s] advent the misguided Jews thought he was the Messiah who is awaited by them, so that some of their leaders joined him and accepted his religion while forsaking that of Moses who saw God. Those who did so were ten in number and remained with him until his [first] sacrifice (sphagē). But when they saw him eating camel meat, they realized that he was not the one they thought him to be and were at loss what to do. Being afraid to abjure his religion, these wretched men taught him illicit things directed us Christians and remained with him.

    The Jewish legend of Baḥīrā, to which we now return, is a sophisticated response to the Islamic narratives of the emergence of Islam:

    A) The Jews who joined Muhammad’s movement remained in fact crypto-Jews, “secret agents” who destroyed the Islamic message, the Qur’an, from within.

    B) They were the teachers of Muhammad, and inserted “non-Islamic” contents into the Qur’ān and inscribed their names in it.10

    C) The ‘disjointed letters’ (al-ḥurūf al-muqaṭṭaʿa) that appear at the beginning of several sūras are abbreviations of cryptic messages; for example, the letters alif-lām-mīm in Qur’an 2, 3, 29, 30, 31, and 32 represent a pejorative against Muhammad (spelling Hebrew illem, “dumb,” probably after Is. 56:10), as well as kāf-hāʾ-yāʾ-ʿayn-ṣād in Q. 19 (representing the first two words of the Hebrew phrase kakh yaʿaṣu ḥakhme Yisraʾel, “Thus did the sages of Israel advise”).11

    The opening of Sūra 19, with the ‘mysterious’ or ‘disjointed’ letters kāf-hāʾ-yāʾ-ʿayn-ṣād. According to some Jewish accounts, this and other sequences of these letters were placed in the Qur’an to signal that Muhammad was tutored by Jews. Courtesy Wikimedia Commons.
    D) The object of these crypto-Jews was to save the Jewish people from any harm. In contrast to Islamic tradition, which holds that Muhammad was harassed and ridiculed by the Jews, or endangered by their schemes, here it is the Jews who are the victims of constant harassment and persecutions and decide to fight back sub rosa.12

    Among the ten Jews in the Jewish versions of this tale, two are known from the Islamic tradition: ʿAbd Allāh b. Salām (here he is named ʿAbd al-Salām, and is given the Hebrew name Absalom), the first Jew to join Muhammad’s cause, and Kaʿb al-Aḥbār, a convert to Islam in the caliphate of ʿUmar b. al-Khaṭṭāb (r. 634-644) who was, according to the Jewish legend, a companion of the Prophet Muhammad.13 These two figures were among the most known transmitters of Jewish materials (isrāʾīliyyāt) into early Islam. Muslim scholars of later generations were reluctant to assess their role in Islamic tradition in a positive manner; moreover, some of them criticized ʿAbd Allāh b. Salām and Kaʿb al-Aḥbār outright for introducing foreign elements to Islam.14 According to Samawʾal al-Maghribī’s anti-Jewish tract, Jews used to credit ʿAbd Allāh b. Salām with teaching and instructing Muhammad in the Torah, and for interpolating into the Qur’an “the marriage law that a wife, after her third divorce from her husband, shall not be permitted to re-wed him until she has been married and divorced from another man, the purpose being, in their contention, to make mamzerim [illegitimate children] of the children of the Muslims… For, in their law, if the husband takes back his wife after she has been married to another man, her children are considered illegitimate.”15 The reference here is to Q. 2:230.16

    In conclusion, even though the Jewish legend of the ten Jewish sages is not designed to thoroughly disprove Islamic doctrines regarding the prophecy of Muhammad and the qur’anic revelation, it should be considered to include polemic intentions.17 This legend is an entanglement of Muslim and Jewish traditions: some rely on details from the sīra of the Prophet, the Qur’an and its exegesis, and others are inventions from the realm of Jewish folktales. The goal is to distort the Islamic narratives on the rise of Islam, and reconstruct a counter-narrative that will serve the self-image of Jews living under Islam. It is the story of triumphant Islam through the looking-glass.
    LIRAN YADGAR is a Postgraduate Associate at the Judaic Studies Program of Yale University. He is currently working on completing his Ph.D. dissertation,...


    Hmm That is good story.. any verse in Quran on that story?? let me read edit that article keeping only the nuggets..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #178 - December 28, 2015, 02:26 PM

    So I read that whole chapter  all 83 verses of  YA-SEEN .. Not once but twice., in fact more than twice., ...I  am reading  Quran all the time.... every week....

    Can I get some history., any hint of  history  of "Prophet of Islam's time from it"?? ., well most of these so-called verses read like these
     Such verses as above praising god/gods are there in every religion and in every culture and  in every language.  nothing special in such polemic verses on god  and then you have a bit of rehashed stories of OT. But  no verse of this chapter gives us any  historical proof of any connection with the existence of any prophet of allah in it.  BUT THERE IS ONE WORD  IN THAT WHOLE CHAPTER and that is....

    And that word  is in this verse 036.069   of surah Yaseen    
    041.069   We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear:  
    It also appears here and there in some  verses of Quran..  So let me add those 9 verses  and read them carefully  ..........The word  of allah/gooooood....

    Surah Ya-Seen verse  69: And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran,

    Surah Al-Shura verse 224: And the Poets,- It is those straying in Evil, who follow them:

    Surah As-Saaffaat verse  36 : And to say: What! shall we indeed give up our gods for the sake of a mad poet?

    Surah Al-Anbiyaa verse 5:  Nay! say they: Medleys of dreams; nay! he has forged it; nay! he is a poet; so let him bring to us a sign as the former (prophets) were sent (with).

    Surah At-Tur verse 30 : Or do they say: A poet, we wait for him the evil accidents of time.

    Surah Al-Haaqqa verse 41: It is not the word of a poet: little it is ye believe!

    So those six verses have the same word., interesting to note is all those surahs come from  so called Meccan period .. the starting of Islam.. The 1st 10 years of revelations...

     well there you go.. Poets and poetry .. who writes better who sings better??

    Mohamed Mounir??

    why not   Hob Kol Hayati??

    well  Tamer Hosny ?? is equally good

    Nah...  none of them...  I go here to watch and listen

    Poets and poems.. Errrrrrrrrrr

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Reading Quran And Inquiring in to Prophet Muhammad's Life from Quran
     Reply #179 - December 29, 2015, 01:42 PM

    So after reading over 40 chapters of Quran that have over 1000 verses we can writes some history/historical story on this Allah god words "Poet and poetry" from Quran.. rest of it sounds like what Muhammad ibn Zakariya al-Razi said some 1000 years ago..

    "Quran is nothing  but an assorted mixture of ‘absurd and inconsistent fables" .....Al-Razi

    well I am not going to say that  but read Quran again.. so we go 42 chapter in revelation order  and that is 25th chapter in the bookish order with some 77 verses in it..

    025.001  : Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;-
    025.002  : He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions.

    025.003  : And they have taken besides Him,  gods  who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life.

    025.004  : And those who disbelieve say: This is nothing but a lie which he has forged, and other people have helped him at it; so indeed they have done injustice and (uttered) a falsehood.

    025.005  : And they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."

    025.006  : Say: He has revealed it Who knows the secret in the heavens and the earth; surely He is ever Forgiving, Merciful.

    025.007  : And they say: "What sort of a messenger is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him?
    025.008  : "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."
    025.009 : See what kinds of comparisons they make for thee! But they have gone astray, therefore they shall not be able to find a way.

    025.010  : Blessed is He who, if that were His will, could give thee better (things) than those,- Gardens beneath which rivers flow; and He could give thee palaces (secure to dwell in).

    025.011  : But they reject the hour, and We have prepared a burning fire for him who rejects the hour.

    025.012 : When it shall come into their sight from a distant place, they shall hear its vehement raging and roaring.

    025.013 : And when they are cast, bound together into a constricted place therein, they will plead for destruction there and then!
    025.014  : Call not this day for one destruction, but call for destructions many.

    025.015   : Say: Is this better or the abiding garden which those who guard (against evil) are promised? That shall be a reward and a resort for them.

    025.016  : They shall have therein what they desire abiding (in it); it is a promise which it is proper to be prayed for from your Lord.

    025.017  : And on the day when He shall gather them, and whatever they served besides Allah, He shall say: Was it you who led astray these My servants, or did they themselves go astray from the path?

    025.018  : They will say: Be Thou Glorified! it was not for us to choose any protecting friends beside thee; but Thou didst give them and their fathers ease till they forgot the warning and became lost folk.
    025.019  : (Allah will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty.
    025.020  : And the messengers whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things).
    025.021  : And those who do not hope for Our meeting, say: Why have not angels been sent down upon us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt.

    025.022  : The Day they see the angels,- no joy will there be to the sinners that Day: The (angels) will say: "There is a barrier forbidden (to you) altogether!"
    025.023  : And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust.

    025.024  : The Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose.
    025.025  : And on the day when the heaven shall burst asunder with the clouds, and the angels shall be sent down descending (in ranks).

    025.026  : The kingdom on that day shall rightly belong to the Beneficent Allah, and a hard day shall it be for the unbelievers.

    025.027  : And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger

    025.028  : O woe is me! would that I had not taken such a one for a friend !

    025.029  : "He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man!"

    025.030  : Then the Messenger will say: "O my Lord! Truly my people took this Qur'an for just foolish nonsense."
    025.031  : Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help.
    025.032  : Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually.
    025.033  : And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof).
    025.034  : Those who will be gathered to Hell (prone) on their faces,- they will be in an evil plight, and, as to Path, most astray.
    025.035  : (Before this,) We sent Moses The Book, and appointed his brother Aaron with him as minister;
    025.036  : And We command: "Go ye both, to the people who have rejected our Signs:" And those (people) We destroyed with utter destruction.
    025.037  : And the people of Nuh, when they rejected the messengers, We drowned them, and made them a sign for men, and We have prepared a painful punishment for the unjust;

    025.038  : As also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them.
    025.039  : To each one We set forth Parables and examples; and each one We broke to utter annihilation (for their sins).
    025.040  : And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection.
    025.041  : When they see thee, they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as a messenger?"
    025.042  : "He indeed would well-nigh have misled us from our gods, had it not been that we were constant to them!" - Soon will they know, when they see the Penalty, who it is that is most misled in Path!
    025.043  : Have you seen him who takes his low desires for his god? Will you then be a protector over him?

    025.044  : Or do you think that most of them do hear or understand? They are nothing but as cattle; nay, they are straying farther off from the path.

    025.045  : Have you not considered (the work of) your Lord, how He extends the shade? And if He had pleased He would certainly have made it stationary; then We have made the sun an indication of it

    025.046  : Then We take it to Ourselves, taking little by little.

    025.047  : And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again.

    025.048  : And He it is Who sends the winds as good news before His mercy; and We send down pure water from the cloud,

    025.049  : That with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers.
    025.050  : And We have distributed the (water) amongst them, in order that they may celebrate (our) praises, but most men are averse (to aught) but (rank) ingratitude.
    025.051  : Had it been Our Will, We could have sent a warner to every centre of population.
    025.052  : Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an).

    025.053  : And He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltness; and between the two He has made a barrier and inviolable obstruction.

    025.054  : And He it is Who has created man from the water, then He has made for him blood relationship and marriage relationship, and your Lord is powerful.

    025.055 : Yet do they worship, besides Allah, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord!
    025.056  : And We have not sent you but as a giver of good news and as a warner.

    025.057  : Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."
    025.058  : And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;-
    025.059  : He Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things).
    025.060 : And when it is said to them: Prostrate to the Beneficent Allah, they say: And what is the Allah of beneficence? Shall we prostrate to what you bid us? And it adds to their aversion.

    025.061  : Blessed is He Who made the constellations in the heavens and made therein a lamp and a shining moon.

    025.062  : And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude.
    025.063  : And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace.

    025.064  : Those who spend the night in adoration of their Lord prostrate and standing;
    025.065  : And they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is a lasting

    025.066  : "Evil indeed is it as an abode, and as a place to rest in";
    025.067  : Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes);
    025.068   : And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin;

    025.069  : (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,-
    025.070  : Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful,
    025.071  : And whoever repents and does good has truly turned to Allah with an (acceptable) conversion;-
    025.072  : Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance);
    025.073  : Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind;
    025.074  : And those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
    025.075  : Those are the ones who will be rewarded with the highest place in heaven, because of their  

    025.076  : Abiding therein; goodly the abode and the resting-place.

    025.077  : Say (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable (punishment)!"   your prayer; but you have indeed rejected (the truth), so that which shall cleave shall come.

    we will edit that to make readable .. reading just one  verse makes it impossible to figure out who is saying what and why? if you read verse by verse, Quran is most confusing and boring book that one will ever come across ..

     unlike so-called other religious texts where the verses tell entire story together  Quran  is all about  " he said, I said, you said, who said ?  what and why ??"   at the end must make connection between the verses to make story and for that  one must at least read 5 to 10 verses of the book...

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
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