Nun: The Whale that Proves Islam
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- Опубліковано 1 лип 2024
- Islamic apologists are in a bind: all their favorite arguments have been debunked. What can they do now? How will they get their virgins without an argument to make or the guts to jihad? Never fear, as usual, the Christians have better arguments for Islam than the dawagandists. So, try this on for size: why not talk about Nun, the whale on which the world sits according to Muhammad. Couldn't be worse than the arguments they make now, right? Mary joins me live to find out.
Previous episodes in our series on pre-Islamic Arabia/Life of Muhammad can be found in this playlist: • The True History of Pr...
Mary Harb can be found on UA-cam here: @toomanymarys7355
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#Nun #WhaleTale #PaganIslam
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Regarding the Zanj, we read from a Britannica article:
Zanj rebellion, (AD 869-883), a black-slave revolt against the ʿAbbāsid caliphal empire. A number of Basran landowners had brought several thousand East African blacks (Zanj) into southern Iraq to drain the salt marshes east of Basra. The landowners subjected the Zanj, who generally spoke no Arabic, to heavy slave labour and provided them with only minimal subsistence. In September 869, ʿAlī ibn Muḥammad, a Persian claiming descent from ʿAlī, the fourth caliph, and Fāṭimah, Muḥammad’s daughter, gained the support of several slave-work crews-which could number from 500 to 5,000 men-by pointing out the injustice of their social position and promising them freedom and wealth. ʿAlī’s offers became even more attractive with his subsequent adoption of a Khārijite religious stance: anyone, even a black slave, could be elected caliph, and all non-Khārijites were infidels threatened by a holy war.
Zanj forces grew rapidly in size and power, absorbing the well-trained black contingents that defected from the defeated caliphal armies, along with some disaffected local peasantry. In October 869 they defeated a Basran force, and soon afterward a Zanj capital, al-Mukhtārah (Arabic: the Chosen), was built on an inaccessible dry spot in the salt flats, surrounded by canals. The rebels gained control of southern Iraq by capturing al-Ubullah (June 870), a seaport on the Persian Gulf, and cutting communications to Basra, then seized Ahvāz in southwestern Iran. The caliphal armies, now entrusted to al-Muwaffaq, a brother of the new caliph, al-Muʿtamid (reigned 870-892), still could not cope with the rebels. The Zanj sacked Basra in September 871, and subsequently defeated al-Muwaffaq himself in April 872.
1:03:25 I love it when Mary is in the mood to convey information and Thaddeus is goofing around with the audience. 😂
I'm feeling bad for the turtles whom the whale has put out of a perfectly good job.
1:30:30 There are images of turtles coming out of hibernation with their shells full of dirt. I think that people's encounters with such turtles gave rise to the myth of the Earth being supported by turtles
That looks fancy. Thanks for telling us.
Interesting idea.
Narrated Abu Sa`id:
I heard the Prophet (ﷺ) saying, "Our Lord Allah will lay bare His Shin, and then all the Believers, men and women, will prostrate themselves before Him, but there will remain those who used to prostrate in the world for showing off and for gaining good reputation. Such people will try to prostrate (on the Day of Judgment) but their back swill be as stiff as if it is one bone (a single vertebra). Sahih al-Bukhari 4919
Abu Hurairah reported the Prophet (ﷺ) as saying “Locusts are counted along with what is caught in the sea (i.e., the game of the sea).” Sunan Abi Dawud 1853
Definitions for Hut from Wiktionary
Etymology 1
The source is unknown. Presumably of particularly ancient origin, which may have allowed for derivations from the roots ح ي و (ḥ-y-w) “living”[1] or ح و ي (ḥ-w-y) “writhing; containing”-derivations unworkable with transmitted Arabic grammar. However the Northwest Semitic noun-forming suffix -ūt added to Aramaic 𐤇𐤅𐤄 (ḥwh, absolute state) / 𐡇𐡅𐡉𐡄 (ḥwyh) / חויא (ḥiwyā) / ܚܘܝܐ (ḥewyā, “snake”), a well-known word with Arabic حَيَّة (ḥayya, “snake”) from the latter root, could have yielded an Arabic form *حِوُوت (*ḥiwūt, “sea-snake”), which according to the known Arabic sound law prohibiting sequences iwū and iyū in favour of ū (as in the third person plural m past of نَسِيَ (nasiya)), would have been contracted to حُوت (ḥūt).
As for non-Semitic provenance, Egyptian origin has been considered, in view of fish names hwn, hwṯn and ḥmt,[1] without any conclusion.
Noun
حُوت • (ḥūt) m (plural حِيتَان (ḥītān) or أَحْوَات (ʔaḥwāt))
fish
Synonym: سَمَك (samak)
a. 1135, Ibn ʿAbdūn, “Un document sur la vie urbaine et les corps de métiers à Séville au début du XIIe siècle: Le traité d’Ibn ʿAbdūn publié avec une introduction et un glossaire”, in Évariste Lévi-Provençal, editor, Journal asiatique[1], number 2, published 1934, page 235 (٤٣) 4:
1154, al-ʾIdrīsīy, نزهة المشتاق في اختراق الآفاق, الإقليم الأول - الجزء الثاني:
وهذه البحيرة من أعاجيب الدنيا وذلك أن بها اثني عشر نوعاً من السمك يوجد منها في كل شهر نوع واحد لا يمتزج بغيره من أصناف السمك فإذا تم الشهر لم يوجد شيء من ذلك النوع في الشهر الآتي ثم يوجد في الشهر الآتي صنف من السمك آخر غير الصنف الأول لا يمتزج بغيره هكذا لكل شهر نوع من السمك لا يمتزج بسمك غيره إلى كمال السنة هكذا في كل عام وهذه الاثنا عشر نوع من الحوت التي ذكرناها هي البوري والقاجوج والمحل والطلنط والاشبلينيات والشلبة والقاروض واللاج والجوجة والكحلاء والطنفلو والقلا.
This lake is one of the wonders of the world, for it has twelve species of fish, each month one is found therein, not mixing with any other species than itself, and when the month ends, nothing of that fish is found in the coming month, then in the coming month an other kind of fish is encountered, different from the first kind and not mixing with anything other than itself, thus every month a species of fish that does not mix with other fish, up to completion of a year and so every year, and these twelve species of fish that we have related are [a list of fish follows, some of which are unidentifiable].
whale
(normally with the definite article) Pisces
Waki' bin Hudus narrated that his paternal uncle Abu Razin said:
"I said: 'O Messenger of Allah, where was our Lord before He created His creation?' He said: He was above the clouds, below which was air, and above which was air and water. Then He created His Throne above the water.'" Sunan Ibn Majah 182
Hakim bin Mu'awiyah narrated from his father, that the Prophet (s.a.w) said:
"Indeed in Paradise there is a sea of water, and a sea of honey,and a sea of milk, and a sea of wine, then the rivers shall split off afterwards." Jami` at-Tirmidhi 2571
You know, with Mohammed, the more I learn about that guy, the more I don't care for him.
Ah, but what about Allah's shin?
@@toomanymarys7355
What's your problem with shin? He's clearly got 2 right hands to itch it with.
@@toomanymarys7355 This one time, I thought it was judgment day because there were a bunch of naked dudes standing around, and I was looking for Allah's shin, but not seeing it. I was looking around, but it was awkward because I'm having to look at shin height, but trying not to see anything between shin height and waist height, and then, off in the distance, I think I see it, so I go closer and look to see if it's Allah attached to this glowing, pasty white shin, but instead, you guessed it, it was Frank Stallone.
That is because your moral conscience is intact.
Ha ha ha..some willing to die for that guy. Love kills❤. What a waste
From, Contradictions in the Qur'an: Heaven or Earth, which was created first?
He it is Who hath created for you all that is on earth.
Then He turned to the heaven, and made them into seven heavens. -- Sura 2:29
Sura 41:9-12 also gives details on the creation process and confirms that the earth was created first and then the heavens. But then we read also:
Are you the harder to create, or is the heaven that He built?
He raised the height thereof and ordered it;
and He has made dark the night thereof, and He brought forth the morn thereof.
And after that, He spread out the earth. -- Sura 79:27-30
Too long! Need a summary or timestamps on these mega-videos. Many of us don't have 4+ hours of free time to spare. I had to skim through this one. A pity, because it is really interesting.
I would love it if Mary writes a book on it, once she finishes the series.
If you truly found it interesting you would make time, nobody is forcing you to watch it all in one go.
@@You.are.boring.me.now2024 But there is one of these every week. 4+ hours is a serious time commitment.
@@philippbrogli779
Surely you cannot find all of them "interesting"?
@@You.are.boring.me.now2024 I watch all of them and it is one of the few channels where I do that. This probably counts, right?
"Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation." Sahih al-Bukhari 7439
My post, Who Says 'Say!' ?
In a number of passages a sentence is introduced with the word 'Say!'. Whereas this is supposedly Allah giving a command as to what to say to its boss, there is no internal evidence that it is indeed Allah.
A Messenger’s Speech?
The Anonymous Quran
Not directly related to this issue but which should be of interest to readers is S 21:4. The Hafs version of the Quran, along with a few others, says: "He said [Qala]: My lord knows the speech in the sky and the Earth. And he is the hearer, the learned." whereas the Warsh, along with other versions, has: "Say [Qul]: My lord knows the speech in the sky and the Earth. And he is the hearer, the learned." In the Warsh there is a command to say what comes after the verb. Obviously, despite what a Muslim will say, the meanings are different. Only one of the readings can be correct.
Readings - القراءات
مقارنة الآيات بالروايات - سورة الأنبياء الآية 4
My post, Some Thoughts on Al-Jannah
Jannah is a word derived from Hebrew meaning ‘garden’. In Islam Adam was created in Al-Jannah, which rivers run beneath, for some reason, located above us in one of the seven skies. It would appear that the word was used in the sense of ‘garden’ in Arabic although there is a native word hadiqah. Muslims believe that Adam was created there but they also believe that there are those who end up in the Jannah. In Jewish thinking, Gan Eden (Garden of Eden) is that part of Sheol (the Underworld) reserved for the righteous dead, and which is down, not up. In Hebrew translations of the New Testament we find in Luke 23:43 אמן אמר אני לך כי היום תהיה עמדי בגן עדן׃ “Amen I say to you, today you will be with me in Gan Eden.” The Quran speaks of Al-Jannah THE Jannah, but the plural is used in a number of places, and it also speaks of TWO jannahs. It also speaks of Jannat ‘Adn, the Gardens of Eden, in the plural, as in S 18:31.
My post, Dhikr
S 15:6 And they have said: The one whom the dhikr has been sent down upon, you are jinni-possessed.
S 15:9 We have sent down the dhikr and we are keepers for it.
S 16:43-44 And we did not send before you but men. We inspire them. So ask the people of the Dhikr if you do not know. With the proofs and the Zubur. And we sent down to you the Dhikr to make clear for people what has been sent down to them and perhaps they will ponder.
Proofs?
Zabur/Zubur
[18:83 And they ask you about Dhul Qarnayn. Say: I shall read to you a remembrance of him.] Or a dhikr of him.
Dhul-Qarnayn and the Alexander Romance - WikiIslam
[19:2 A remembrance of your lord’s mercy, his slave Zakariyya,] Or a dhikr of your lord's mercy]
S 21:2 No dhikr produced from their lord comes to them but they have listened to it while they play,
S 21:7 And we did not send before you except men; we inspire them. So ask the People of the Dhikr if you do not know.
'We inspire them'. They must be alive.
People of the Dhikr
S 21:10 We have sent down to you a book wherein is your dhikr. So do you not comprehend?
S 21:24 Or have they taken gods instead of him? Say: Bring your proof. This is a dhikr of him with me and a dhikr of him before me. But most of them do not know the truth so they are averse.
S 21:48 And we gave Musa and Harun the Furqan and a brightness and a dhikr for the fearers.
S 21:50 And this is a blessed dhikr which we have sent down. So are you deniers of it?
S 21:105 And we wrote in the Zabur after the Dhikr: The Earth, my righteous slaves inherit it. (Thought to be based on Psalm 37:29: The righteous shall inherit the land, and dwell therein for ever.)
S 25:18 They said: Glory be to you! It was not behoving for us to take instead of you any protectors. But you amused them and their fathers until they forgot the dhikr and were a fallow people.
S 25:29 He misguided me from the dhikr after it had come to me. And the Devil was a deserter to man.
S 36:11 You only warn him who has followed the dhikr and feared Al-Rahman in the ghayb. So give him good news of forgiveness and a generous wage.
Regarding Al-Rahman: Altafsir .com - The Tafsirs - التفاسير
The Ghayb
S 38:8 Has the dhikr been sent down upon him from among us? Rather, they are in doubt about my dhikr. Rather, they have not yet tasted torture.
S 39:23 Allah has sent down the best hadith, a book, resembling, a repeated thing. The skins of those who fear their lord shiver from it then their skins and their hearts relax at Allah’s dhikr. That is Allah’s guidance. He guides therewith whom he wills. And whom Allah misguides there is no guide for him.
The Best Hadith
S 43:5 So should we strike from you the Dhikr, as remission, because you were an extravagant people?
S 54:25 Was the Dhikr thrown upon him from among us? Rather, he is an untruthful liar.
S 68:51 And those who have disbelieved would almost make you slip by their eyesight when they have heard the dhikr and they say: He is jinni-possessed.
S 68:52 And it is nothing but a dhikr for the ‘alamin.
S 77:5 And Al-Mulqiyat of a dhikr
Quran speaks of a dhikr and of the dhikr. What might the difference be?
My post, The Rivers of the Jannah
We are told that there are rivers of water, of wine, of milk and of honey.
S 47:15 A similitude of the Jannah which the fearers have been promised. Therein are rivers of water that is not stagnant and rivers of milk whose taste has not changed and rivers of wine, delicious to the drinkers, and rivers of clarified honey and theirs therein of all the fruits and forgiveness from their lord like those who abide indefinitely in the fire and have been given to drink boiling water and it has cut their intestines up.
How might rivers of honey remain fluid when exposed to air?
As rivers feed into the sea, are there seas of milk, of honey and of wine?
The founder of Islam spoke of four Earthly rivers that are also in the Jannah.
Abu Hurairah (May Allah be pleased with him) said:
The Messenger of Allah (ﷺ) said, "Saihan (Oxus), Jaihan (Jaxartes), Al-Furat (Euphrates) and An-Nil (Nile) are all from the rivers of Jannah."
[Muslim].
[riyadussalihin:1853]
The Oxus: "Amu Darya, English Amu River, Tajik Daryoi Amu, Turkmen Amyderya, Uzbek Amudaryo, ancient name Oxus River, one of the longest rivers of Central Asia." [britannica .com/place/Amu-Darya]
The Jaxartes: "Jaxartes, River (Syr Darya, Sayhun)
River flowing north-west from the Tien Shan Mountains through the *Ferghana Valley to the Aral Sea, mentioned by Strabo" [oxfordreference .com/view/10.1093/acref/9780198662778.001.0001/acref-9780198662778-e-5740]
‘Ubada b. as-Samit reported God’s messenger as saying, “The first thing God created was the pen. He told it to write and when it asked Him what it should write He told it to write what was decreed, so it wrote what had taken place and what would take place to all eternity.”
Tirmidhi transmitted it, saying that this is a tradition whose isnad is gharib. Mishkat al-Masabih 94
My post, A Messenger’s Speech?
S 69:40 It is a noble messenger’s speech. See also S 81:19 and note below.
It will be argued that it is Allah’s word conveyed by Jibril to ‘Muhammad’. The following verses say: And it is not a poet’s speech, little is what you believe. Nor a soothsayer’s speech, little is what you remember.
There’s not a word about conveyance to the messenger, nothing about Jibril. The author says that it’s not a poet’s speech; does this mean that it is not speech conveyed to a poet or does it mean that it doesn’t originate with a poet? The author says that it’s not a soothsayer’s speech; does this mean that it is not speech conveyed to a soothsayer or does it mean that it doesn’t originate with a soothsayer? Obviously it means that it is not speech that originates with a poet or a soothsayer respectively. Verse 43 will be cited: A tanzil from the lord of the ‘alamin. But the author has clearly said in his ‘clear’ book that it is a messenger’s speech. Now if Allah is the author, then is it being referred to as a messenger? Theoretically possible.
Let us look at another Quran reference and a non-Quranic hadith out of interest. In S 19:17 we read: And she took from them a screen. Then we sent to her our spirit and it assumed for her the likeness of a regular man.
In verse 19 we read: He said: I am only a messenger of your lord’s that I may give you a pure boy.
In a cave hadith we read: He used to take with him the journey food for that (stay) and then come back to (his wife) Khadija to take his food like-wise again for another period to stay, till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him in it and asked him to read. The Prophet (ﷺ) replied, "I do not know how to read." [bukhari:6982]
One of the Allah ‘names’ is Al-Haqq, The Truth. Is the hadith saying that “the Truth” was an angel, properly a messenger?
Further reading: Is Allah A Messenger?
Note to S 81:25
And it is not the speech of a rajim devil.
Does this mean that it is not speech conveyed to a devil or does it mean that it isn't a devil's speech?
Narrated Ubadah ibn as-Samit:
The Prophet (ﷺ) said: I have told you so much about the Dajjal (Antichrist) that I am afraid you may not understand. The Antichrist is short, hen-toed, woolly-haired, one-eyed, an eye-sightless, and neither protruding nor deep-seated. If you are confused about him, know that your Lord is not one-eyed.
Abu Dawud said: 'Amr bin Al-Aswad was appointed a judge. Sunan Abi Dawud 4320
"We then went to the coast of the sea, and there rose before us on the coast of the sea something like a big mound. We came near that and we found that it was a beast, called al-'Anbar (spermaceti whale). Abu 'Ubaida said. It is dead. He then said: No (but it does not matter), we have been sent by the Messenger of Allah (ﷺ) in the path of Allah and you are hard pressed (on account of the scarcity of food), so you eat that.... When we came back to Medina, we went to Allah's Messenger (ﷺ) and made a mention of that to him, whereupon he said: That was a provision which Allah had brought forth for you. Is there any piece of meat (left) with you, so tnat you give to us that? He (Jabir) said: We sent to Allah's Messenger (ﷺ) tome of that (a piece of meat) and he ate it." Sahih Muslim 1935a
The Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs for S 68:1
And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Nun): '(Nun) He says: Allah swears by the Nun, which is the whale that carries the earths on its back while in Water, and beneath which is the Bull and under the Bull is the Rock and under the Rock is the Dust and none knows what is under the Dust save Allah. The name of the whale is Liwash, and it is said its name is Lutiaya'; the name of the bull is Bahamut, and some say its name is Talhut or Liyona. The whale is in a sea called 'Adwad, and it is like a small bull in a huge sea. The sea is in a hollowed rock whereby there is 4,000 cracks, and from each crack water springs out to the earth. It is also said that Nun is one of the names of the Lord; it stands for the letter Nun in Allah's name al-Rahman (the Beneficent); and it is also said that a Nun is an inkwell. (By the pen) Allah swore by the pen. This pen is made of light and its height is equal to the distance between Heaven and earth. It is with this pen that the Wise Remembrance, i.e. the Guarded Tablet, was written. It is also said that the pen is one of the angels by whom Allah has sworn, (and that which they write (therewith)) and Allah also swore by what the angels write down of the works of the children of Adam,
My post, Tales
S 6:25 And among them are those who listen to you and we have put coverings on their hearts lest they comprehend it and in their ears is deafness. And if they see every verse they do not believe in it. Until when they have come to you arguing with you saying to those who have disbelieved: This is nothing but the tales of the first ones.
S 8:31 And when our verses are read to them they have said: We have heard. If we will we would say the like of this. This is nothing but the tales of the first ones.
S 16:24 And when it was said to them: What has your lord sent down? they said: The tales of the first ones.
S 23:83 We were promised this, we and our fathers, before. This is nothing but the tales of the first ones.
S 25:5 And they have said: The tales of the first ones that he has transcribed and they are read to him morning and evening.
S 27:68 We were promised this, we and our fathers, before. This is nothing but the tales of the first ones.
S 46:17 And the one who has said to his parents: Uff to you! Do you promise me that I shall be taken out when the centuries have passed away before me? And they ask Allah for help. Woe to you, believe! Allah’s promise is true. But he says: This is nothing but tales of the first ones.
S 68:15 When our verses are read to him, he said: Tales of the first ones.
S 83:13 When our verses are read to him. He said: Tales of the first ones.
S 28 is called Al-Qasas. Definition of qasas from Almaany:
قصص
- A long or rambling story
- A type of this literature
- The genre comparising novels and stories
- A fictitious prose story of book length
- The noun gerund of verb to relate
- Passage of narrative or dialogue in an open opera
- A spoken or written account of connected events in order of happening
- narrating; fiction; news; recounting; relation; story; tale
[almaany]
From an Answering Islam article we read:
Al-Nadr b. al-Harith b. Kalada b. `Alqama b. Abdu Manaf b. Abdu'l-Dar b. Qusayy got up and said: 'O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.' Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God's vengeance, al-Nadr got up when he sat down, and said, 'I can tell a better story than he, come to me.' Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, 'In what respect is Muhammad a better story-teller than I?' [Sirat, pp. 135-136]
...
Ibn `Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, 'When our verses are read to him, he says fairy tales of the ancients'; and all those passages in the Quran in which 'fairy tales' are mentioned.
When Al-Nadr said that to them, they sent him and `Uqba b. Abu Mu`ayt to the Jewish rabbis in Medina and said to them, 'Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.' They carried out their instructions, and said to the rabbis, 'You are the people of the Taurat, and we have come to you so that you can tell us how to deal with this tribesman of ours.' The rabbis said, 'Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.' The two men returned to Quraysh at Mecca and told them that they had a decisive way of dealing with Muhammad, and they told them about the three questions.
They came to the apostle and called upon him to answer these questions. He said to them, 'I will give you your answer tomorrow,' but he did not say, 'if God will.' So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, 'Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.' This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of The Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit. [Sirat, pp. 136-137] Al-Nadr bin al-Harith
My post, 'Awrah/Nudity
'Noun
عَوْرَة • (ʿawra) f (plural عَوْرَات (ʿawrāt))
defectiveness, faultiness, deficiency, imperfection quotations ▼
nakedness, awrah
pudendum, genitals
(plural) weaknesses, weak spots
exposed, open, vulnerable quotations ▼[wiktionary]
Awrah, we are told, should be covered.
Narrated 'Abdullah bin Jardah Al-Aslami:
from his father, from the Prophet (ﷺ) who said: "The thigh is 'Awrah."
[tirmidhi:2796]
Muhammad b. Jahsh told that God’s Messenger came upon Ma'mar when his thighs were uncovered and said, "Cover your thighs, Ma'mar, for the thighs are private parts.” It is transmitted in Sharh as-sunna.
[mishkat:3114]
'A'isha said, "The Prophet was lying down in my room with his thigh uncovered when Abu Bakr asked for permission to enter. He gave him permission to enter, remaining as he was. Then 'Umar asked for permission to come in and he gave him permission, remaining as he was. Then 'Uthman asked for permission to enter and the Prophet, may Allah bless him and grant him peace, sat up and arranged his garment, and then he came in and spoke. When he left, I said, 'Messenger of Allah, Abu Bakr came in and you did not exert yourself nor concern yourself with him. Then 'Umar came in and you did not exert yourself nor concern yourself with him. Then 'Uthman came in and you sat up and arranged your garment.' He said, 'Should I not be modest before a man before whom the angels are modest?'"
[adab:603]
There are ahadith in which we are told about his thigh, which was exposed for some reason.
"...The Prophet (ﷺ) passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet (ﷺ) . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. ..."
[bukhari:371]
Abdullah narrated that The Prophet said:
“The woman is Awrah, so when she goes out, the Shaitan seeks to tempt her.”
[tirmidhi:1173]
In Arabic the hadith says that it is hasan gharib and the English that it is daif. The Arabic has: " الْمَرْأَةُ عَوْرَةٌ فَإِذَا خَرَجَتِ اسْتَشْرَفَهَا الشَّيْطَانُ "In another it says that it is sahih. The Arabic says: «الْمَرْأَةُ عَوْرَةٌ فَإِذَا خَرَجَتِ اسْتَشْرَفَهَا الشَّيْطَانُ» The translator puts:
He reported the Prophet as saying, “A woman should be concealed, for when she goes out the devil looks at her.”* * The basic idea is to lift up the eyes to look at something. Here it is explained as meaning either that the devil makes her attractive to men, or that he looks at her to seduce her and to seduce people by her. Tirmidhi transmitted it.
[mishkat:3109]
Muslims like to point to the Prophet Isaiah, referring negatively to the time when he spent three years 'naked'.
1In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; 2At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. 3And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; 4So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. 5And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. 6And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20 KJV
A commentary states:
With the great importance attached to the clothing in the East, where the feelings upon this point are peculiarly sensitive and modest, a person was looked upon as stripped and naked if he had only taken off his upper garment. What Isaiah was directed to do, therefore, was simply opposed to common custom, and not to moral decency. He was to lay aside the dress of a mourner and preacher of repentance, and to have nothing on but his tunic (cetoneth); and in this, as well as barefooted, he was to show himself in public. This was the costume of a man who had been robbed and disgraced, or else of a beggar or prisoner of war. The word cēn (so) is followed by the inf. abs., which develops the meaning, as in Isaiah 5:5; Isaiah 58:6-7. [biblehub .com/commentaries/isaiah/20-1 .htm]
We also read that St Peter was 'naked' when fishing.
7Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. [biblehub .com/kjv/john/21 .htm]
Personally, I don't think that he would have been literally naked. But if a Muslim objects to Isaiah's being 'naked', then what will he make of this?
Narrated 'Aishah:
"Zaid bin Harithah arrived in Al-Madinah while the Messenger of Allah (ﷺ) was in his house. So he went and knocked at the door, so the Messenger of Allah (ﷺ) stood naked (1), dragging his garment - and by Allah! I did not see him naked before nor afterwards - and he hugged him and kissed him." (1) They say that the meaning of naked here is that he was not wearing his Rida or upper wrap and it was that which was dragging, so the area between the navel and knees were covered. See Tuhfat Al-Ahwadhi.
[tirmidhi:2732]
If 'naked' here means 'not wearing his rida', then why do they think that they can object to Isaiah's being 'naked'?
قَدِمَ زَيْدُ بْنُ حَارِثَةَ الْمَدِينَةَ وَرَسُولُ اللَّهِ صلى الله عليه وسلم فِي بَيْتِي فَأَتَاهُ فَقَرَعَ الْبَابَ فَقَامَ إِلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم عُرْيَانًا يَجُرُّ ثَوْبَهُ وَاللَّهِ مَا رَأَيْتُهُ عُرْيَانًا قَبْلَهُ وَلاَ بَعْدَهُ فَاعْتَنَقَهُ وَقَبَّلَهُ
See also this hadith with the same wording, but graded hasan:
- قَدِمَ زيدُ بنُ حارثةَ المدينةَ، ورسولُ اللَّهِ صلَّى اللهُ عليه وسلَّمَ في بَيْتي، فأتاهُ، فقرَعَ البابَ، فقامَ إليهِ رسولُ اللَّهِ صلَّى اللهُ عليه وسلَّمَ عُرْيانًا يجُرُّ ثَوبَهُ، واللَّهِ ما رأيتُهُ عُرْيانًا قَبلَهُ ولا بَعدَهُ، فاعتَنَقَهُ وقبَّلَهُ.
الراوي : عائشة أم المؤمنين | المحدث : شعيب الأرناووط | المصدر : تخريج شرح السنة
الصفحة أو الرقم : 3327 | خلاصة حكم المحدث : إسناده حسن
dental pearls
I've highlighted the word 'naked' in blue.
Allah's 'shin' (saq) would be uncovered on judgment day. The word saq can include the thigh; would Allah's 'awrah be seen on that day?
"Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation."
[bukhari/97/65]
From Wiktionary:
From Aramaic שָׁקָא (šāqā, “shin”), ultimately from Akkadian 𒆸 (sâqu, “to be narrow, skinny, or constricted”), cognate to native Arabic ضَيِّق (ḍayyiq, “narrow, pressed”); compare Classical Syriac ܫܩܐ (šāqā, “shin”), Hebrew שׁוֹק (shok, “shin”). Connected back to the root س و ق (s-w-q) by the urging on of animals with one's legs when riding or by driving them forward by tapping at their legs.
NounEdit
سَاق • (sāq) f (plural سُوق (sūq) or سُؤُوق (suʾūq) or سِيقَان (sīqān) or أَسْوُق (ʾaswuq))
leg
shank
side of an angle
perpendicular
trunk, stalk quotations ▼
column, pillar
scale (balance)
genus, gender, kind
pain, torment
ساق - Wiktionary
From Ibn Kathir for S 68:48-52
The Effect of the Evil Eye is Real
In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,
«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»
(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet. `Imran's wording is,
«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»
(There is no Ruqyah except to cure the evil eye and the sting.)'' Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,
«الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا»
(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,
«أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة»
(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:
«هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام»
(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)'' This Hadith was recorded by Al-Bukhari and the Sunan compilers.
From, The Perspicuity of the Quran and It’s Mysterious Letters
The Quran makes the repeated assertion that it is a clear or perspicuous book which fully explains everything,
… Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (The Qur'an), explained in detail… S. 6:114 Hilali-Khan
… And We have sent down on thee the Book making clear everything, and as a guidance and a mercy, and as good tidings to those who surrender. S. 16:89 Arberry
A Book whereof the Verses are explained in detail; A Qur'an in Arabic for people who know S. 41:3 Hilali-Khan
The problem with these statements is that many of the chapters of the Quran start off with specific Arabic letters which it nowhere explains:
Alif Lam Ra - Q. 10, 11, 12, 14, 15.
Alif Lam Mim - Q. 2, 3, 29, 30, 31, 32.
Alif Lam Mim Ra - Q. 13.
Alif Lam Mim Sad - Q. 7.
Ha Mim - Q. 40, 41, 43, 44, 45, 46.
Ha Mim ‘Ain Sin Qaf - Q. 42.
Sad - Q. 38.
Ta Sin - Q. 27.
Ta Sin Mim - Q. 26, 28.
Ta Ha - Q. 20.
Qaf - Q. 50.
Ka Ha Ya 'Ain Sad - Q. 19.
Nun - Q. 68.
Ya Sin - Q. 36.
Appealing to Muhammad’s Sunna won’t help since Muslim scholars admit that there are no reports from either their prophet himself or his companions where Muhammad commented or explained the meaning and purpose of these mysterious letters. The late Muslim translator and expositor Muhammad Asad was such a scholar since he candidly acknowledged that,
"About one-quarter of the Qur'anic suras are preceded by mysterious letter-symbols called muqatta'at ('disjointed letters') or, occasionally, fawatih ('openings') because they appear at the beginning of the relevant suras. Out of the twenty-eight letters of the Arabic alphabet, exactly one-half - that is, fourteen - occur in this position, either singly or in varying combinations of two, three, four, or five letters. They are always pronounced singly, by their designations and not as mere sounds - thus: alif lam mim, or ha mim, etc.
"The significance of these letter-symbols has perplexed the commentators from the earliest times. There is no evidence of the Prophet's having ever referred to them in any of his recorded utterances, nor any of his Companions having ever asked him for an explanation. None the less, it is established beyond any possibility of doubt that all the Companions - obviously following the example of the Prophet - regarded the muqatta'at as integral parts of the suras to which they are prefixed, and used to recite them accordingly: a fact which disposes effectively of the suggestion advanced by some Western orientalists that these letters may be no more than the initials of the scribes who wrote down the individual revelations at the Prophet's dictation, or of the Companions who recorded them at the time of the final codification of the Qur'an during the reign of the first three Caliphs.
"Some of the Companions as well as some of their immediate successors and later Qur'anic commentators were convinced that these letters are abbreviations of certain words or even phrases relating to God and His attributes, and tried to 'reconstruct' them with much ingenuity; but since the possible combinations are practically unlimited, all such interpretations are highly arbitrary and, therefore, devoid of any real usefulness …" (Asad, The Message of the Qur'an [Dar al-Andalus Limited, 3 Library Ramp Gibraltar, rpt. 1993], Appendix II, p. 992; bold and underline emphasis ours)
After summarizing several different interpretations, Asad had to honestly admit:
"… and so, in the last resort, we must content ourselves with the finding that a solution of this problem still remains beyond our grasp. This was apparently the view of the four Right-Guided Caliphs, summarized in these words of Abu Bakr: ‘In every divine writ (kitab) there is [an element of] mystery - and the mystery of the Qur'an is [indicated] in the openings of [some of] the suras.’" (Ibid., p. 993; bold and underline emphasis ours)
Even the late Abdullah Yusuf Ali stated:
"As shown in Appendix I (Sipara 3), the Abbreviated Letters are mystic symbols, about whose meaning there is no authoritative explanation. If the theory advanced in n. 25 to ii. 1 has any validity, and the present group A.L.R. is cognate to the group A.L.M., we have to consider and form some idea in our minds as to the probable meaning of the variation… But no one should be dogmatic in speculation about mystic Symbols." (Ali, The Holy Qur'an - Introduction to Sura X [Yunus], p. 481; bold emphasis ours)
We are further told in one of his footnotes concerning the meaning A.L.M. that,
"… Much has been written about the meaning of these letters, but most of it is pure conjecture. Some commentators are content to recognize them as some mystic symbols, of which it is unprofitable to discuss the meaning by mere verbal logic. In mysticism we accept symbols as such for a time being: their esoteric meaning comes from the inner light when we are ready for it ..." (Ibid. p. 17, fn. 25; bold emphasis ours)
My post, Now I'm a Believer
The Quran says that Allah is a believer.
S 59:23 He is Allah, who is no god but him, the king, the holy one, the peace, the believer, the dominant, the mighty, the tyrant, the arrogant. Praise be to Allah from what they associate!
If 'believer' is synonymous with 'Muslim', is Allah a Muslim?
Translation and Meaning of جبار
Translation and Meaning of متكبر
Al-Mutakabbir
My post, There is No Thing Like Him?
S 42:11 The splitter of the skies and the Earth. He has made for you from yourselves husbands and from the cattle husbands; he multiplies you thereby. There is nothing like him and he is the hearer, the seer.
Wife or Husband?
"There is nothing like him" might be rendered 'There is no thing like him'. Why does the author say thing? Why does he not say 'no ONE'? The verse doesn't exclude man's being like it. Is it saying that no thing is like Allah, which is also a 'thing'? Now, a beast or an idol may be referred to as a 'thing'. Is 'Allah' comparing itself with those? One or two scholars have actually called Allah a 'thing'. From an article:
Say (O Muhammad): "What thing (shay-in) is the most great in witness?" Say: "Allah (the Most Great!) is Witness between me and you; this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach. Can you verily bear witness that besides Allah there are other aliha (gods)?" Say "I bear no (such) witness!" Say: "But in truth He (Allah) is the only one Ilah (God). And truly I am innocent of what you join in worship with Him." S. 6:19 Hilali-Khan
And call not upon another god with God; there is no god but He. All things (shay-in) perish, except His Face. His is the Judgment, and unto Him you shall be returned. S. 28:88 Arberry
Does he think that no one (ahadun) has power over him? … Does he think that no one (ahadun) sees him? S. 90:5, 7 Shakir
Say: 'He is God, One (ahadun), S. 112:1 Arberry
In fact, in one of the headings for Sahih al-Bukhari we find the following admission:
XXI. "Say: 'What thing is greatest as a witness?' Say: 'Allah. '" (6:19)
Allah Almighty called Himself a thing, and the Prophet called the Qur'an a thing, and it is one of the attributes of Allah. He says, "All things are passing except His Face." (28:88) (Aish Bewley, 100. Book of Tawhid (the belief that Allah is One in His Essence, Attributes and Actions): *; bold emphasis ourss) Dr. Badawi Proves That Allah Exists As A Limited Physical Being
Regarding S 28:88, see: Rest In Pieces
Further reading: Nothing Like Allah?
From, The Qur'an, Muhammad and the Seven Earths
It may come as a surprise to some of our readers to find that the Qur'an teaches that Allah created seven earths.
"It is Allah Who has created seven heavens, and earths as many ..." S. 65:12, F. Malik's translation
What should we understand these seven earths to be? Earth in the sense of a land mass, i.e. seven continents located on our one planet earth? Other planets similar to our earth? Before we can evaluate whether this Quranic statement is true, i.e. decide about its scientific correctness, we need to clarify the exact understanding of these ‘seven earths’, particularly how Muhammad understood them. The teaching on the seven earths is found in the early Islamic data, the ahadith and commentaries on the Qur'an.
Evidence from the Ahadith
Sahih Al-Bukhari
Narrated Muhammad bin Ibrahim bin Al-Harith:
from Abu Salama bin 'Abdur-Rahman who had a dispute with some people on a piece of land, and so he went to 'Aisha and told her about it. She said, "O Abu Salama, avoid the land, for Allah's Apostle said, ‘Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths.’" (Volume 4, Book 54, Number 417; see also Numbers 418, 420; Volume 3, Book 43, Numbers 632-634)
Narrated 'Abdullah:
A (Jewish) Rabbi came to Allah's Apostle and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’" Thereupon the Prophet smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Apostle recited: ‘No just estimate have they made of Allah such as due to Him.’ (39.67) (Volume 6, Book 60, Number 335)
Sahih Muslim
Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to 'A'isha and mentioned that to her, whereupon she said: Abu Salama, abstain from getting this land, for Allah's Messenger (may peace be upon him) said: He who usurps even a span of land would be made to wear around his neck seven earths. (Book 010, Number 3925; see also Numbers 3920-3924)
Al-Tirmidhi
Narrated AbuHurayrah
While Allah's Prophet (peace be upon him) and his companions were sitting clouds came over them and Allah's Prophet (peace be upon him) asked, "Do you know what these are?" On their replying that Allah and His Messenger knew best, he said, "These are the clouds (anan), these are the water-carriers of the Earth, which Allah drives to people who do not thank Him or call upon him." He then asked, "Do you know what is above you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that Allah and His Messenger (peace be upon him) best he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like between Heaven and Earth. He then asked, "Do you know what is above that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Above that is the Throne, and the distance between it and the (seventh) heaven is the same as that between each pair of heavens." He then asked, "Do you know what is below you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Under it there is another Earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in Whose hand Muhammad's soul is, if you were to drop a rope to the lowest earth it would not pass out of Allah's knowledge." He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient." (Tirmidhi commented that Allah's Messenger's recitation of the verse indicates that it would go down within Allah's knowledge, power and authority, for Allah's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book.)
Ahmad and Tirmidhi transmitted it. (Number 1513- taken from the ALIM CD-ROM Version)
Note: This hadith is particularly relevant, since the reference to the seven earths is this time not made in passing while talking about some other topic. It is Muhammad himself who takes the initiative to teach his followers the structure of the universe. The ‘fact’ that there are seven heavens and seven earths is already stated in the Qur'an. Muhammad, however, wants his followers to know also what the relation is between these seven heavens and the seven earths, what exactly is their relative position and the distance between them.
My post, Paradise
A number of Muslim translations render Al-Jannah as 'Paradise' but the actual word paradise does occur in quran.
S 18:107 Those who have believed and have done the righteous deeds, they had the jannat of paradise as lodging,
A number of jannat form paradise. They had?
S 23:11 Who inherit Paradise, they are aeonians therein.
The Arabic word is فردوس firdaws. The word occurs in the Arabic Bible five times. Arabic Bible Search - CopticChurch .net
Further reading:
Jannah Passages
The Jannah/Jahannam: A Comparison
The Jannah-Bound
Some Thoughts on Al-Jannah
Qur'an Contradiction: Will people stay in Hell forever, or not?
My post, None Knows Its Interpretation But Allah
S 3:7 He is the one who sent down upon you the book; of it are muhkamat verses. They are the mother of the book and others are mutashabihat. As for those in whose hearts is aberration, they follow what he copied from it, seeking fitnah and seeking its interpretation. And none knows its interpretation but Allah. And the firm in knowledge say: We have believed in it. All is from our lord. And none remembers except the possessors of albab.
Does an author interpret his own work? Or might one interpret and make sense of someone else's work?
S 69:40 It is a noble messenger’s speech.
S 81:19 It is the speech of a noble messenger,
If these passages are saying that the Quran is a messenger's speech then is Allah the only one that can make sense of this anonymous author's work?
A Messenger’s Speech?
My post, Allah the Physical Being
A number of passages indicate that Allah is a physical being.
S 6:101 The beginner of the skies and the Earth. How can he have a child when he has not had a girlfriend? And he created everything. And he is a knower of everything.
S 21:17 Had we wanted to take a ‘fun’ {lahu} we would have taken it from us if we were doers.
There are a number of passages in which the Quran speaks of Allah’s eyes and hands in the plural. In Arabic the plural is used of three or more.
S 11:37 And make the ship under our eyes and our inspiration and do not address me concerning those who have wronged. They are drowned.
S 52:48 And be patient for your lord’s judgment and you are in our eyes. And glorify with your lord’s praise when you rise.
S 54:14 Running in our eyes, a recompense for him who was disbelieved in.
S 36:71 Have they not seen that we have created for them of what our hands have done, cattle, then they are owners of them?
S 51:47 And the sky, we built it with strength {literally, with hands} and we are able.
[answering-islam .org/Responses/Osama/zawadi_islam_irrational .htm]
The Jalalayn’s tafsir for S 21:17 says:
Had We desired to find some diversion that which provides diversion in the way of a partner or a child We would have found it with Ourselves from among the beautiful-eyed houris or angels were We to do so. But We did not do so thus We never desired it. Altafsir .com - The Tafsirs - التفاسير
Regarding lahu (Al-Tabari):
اللهو: الـمرأة.
Al-lahu: woman.
زوجة
Wife.
واللهو بلغة أهل الـيـمن: الـمرأة
And al-lahu in the language of the people of Yemen: woman.
اللهو فـي بعض لغة أهل الـيـمن: الـمرأة.
Al-lahu in some of the language of the people of Yemen: woman.
Altafsir .com - The Tafsirs - التفاسير
In non-Quranic ahadith we read that Allah has two right hands.
...Then Allah said to him - while His Two Hands were closed - ‘Choose which of them you wish.’ He said: ‘I chose the right My Lord and both of the Hands of my Lord are right, blessed.’... [urn/680790]
Allah is called a shakhs, a physical being.
Quoting from one of Sam Shamoun’s articles we read:
As Dr. Wesley Williams, a scholar of Islamic studies, states,
Al-Bukhari and Muslim report a hadith from the Prophet on the authority of the Companion of Al-Mughira b. Shu‘ba: “No shakhs is more jealous than Allah; no shakhs is more pleased to grant pardon than He; no shakhs loves praiseworthy conduct more than He.”68 Allah is thus a shakhs. The term shakhs is usually translated as ‘corporeal person.’ It connotes “the bodily or corporeal form or figure or substance (suwad) of a man,” or “something possessing height (irtifa‘) and visibility (zuhur),”69 Ibn Manzur informs us in his Lisan al-‘Arab (7, 45, 4-11). Ibn al-Jawzi, in his Kitab Akhbar al-Sifat 53-54, admits as well that the term shakhs implies existence of a body (jism) composed of parts, for one terms something a shakhs because it possesses corporeality (shukhus) and height (irtifa).” God, we are thus informed, is a person with a physical body.
As a shakhs the God of the Sunna has a visible form (sura), and it is anthropomorphic. According to a sahih (sound) report Adam’s form is a likeness of this divine form.
68 Bukhari, Sahih, tawhid, 20:512; Muslim, Sahih, li‘an, 17; Ibn Hanbal, Musnad IV:248; Nisa’i, al-Sunan, nikah, 37, 3.
69 See also Lane, Arabic Lexicon, 2:1517. (Williams, God in Islamic Tradition: Transcendent Anthropomorphism, 4.1 The Form of God; bold emphasis ours)
Dr. Badawi Proves That Allah Exists As A Limited Physical Being
Allah As The Most Exalted Shakhs Of Them All!
My post, Tafsir and Chains of Narration
S 25:33 And they do not bring you a similitude but we have brought you the truth and the best tafsir.
The Quran is the Best Tafsir?
The 'best tafsir', supposedly quran, BROUGHT to some unnamed guy, has chains of narration supposedly going back to someone calling himself 'Muhammad'.
The 'best hadith', supposedly quran, has chains of narration supposedly going back to someone calling himself 'Muhammad'.
The Best Hadith
Non-quranic ahadith have chains of narration supposedly going back to someone calling himself 'Muhammad'.
What chains of narration going back to the founder of Islam do the opinions proffered in tafasir considered better than the 'best tafsir' have?
As Muslims are very keen on their chains of narration and are quick to call a hadith 'daif' if one of the transmitters is thought to be somewhat unreliable, but the chain of narration's supposedly going back to the founder of Islam, shouldn't Muslims be bothered about so-called scholars giving their own explanations and quoting those of others that are not recorded as going back to Allah's boss?
What might qualify a mufassir, or even Allah's boss, to interpret what only Allah can interpret?
None Knows Its Interpretation But Allah
My post, On Golden Pond
In this post we shall be looking at Allah's throne. Allah's throne we are told is on 'the' water. What water this is, we are not told.
S 11:7 And he is the one who created the skies and the Earth in six days. And his throne was on the water to test you, which of you is best in deed. But if you say: You are raised after death, those who have disbelieved will say: This is nothing but obvious magic.
In the verse, it was on the water.
Abdallah b. 'Amr reported God’s messenger as saying, “God recorded the fates of all creatures 50,000 years before creating the heavens and the earth, and His throne was upon the water.” Muslim transmitted it.
[mishkat:79]
Narrated Abu Huraira:
The Prophet (ﷺ) said, "The Right (Hand) of Allah Is full, and (Its fullness) is not affected by the continuous spending night and day. Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Right Hand. His Throne is over the water and in His other Hand is the Bounty or the Power to bring about death, and He raises some people and brings others down." (See Hadith No. 508)
[bukhari:7419]
Narrated Waki' bin Hudus:
from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"
Ahmad [bin Mani'] said: "Yazid bin Harun said (regarding) the air - 'It means there was nothing with him."
[tirmidhi:3109]
If there are clouds, are they uncreated? Is the water? Of course, the idea of 'the water' is derived from Genesis in which we read that God's Spirit hovered over the surface of the water (Genesis 1). But did Allah's boss think that it was the sea? See below.
Satan too has a throne. From an Answering Islam article:
The reason why this happens to be the most fascinating aspect of Allah’s throne is because, according to the same so-called authentic ahadith, Satan’s throne is also located upon the water!
Jabir reported: I heard Allah's Messenger (way peace be upon him) as saying: The throne of Iblis is upon the ocean and he sends detachments (to different parts) in order to put people to trial and the most important figure in his eyes is one who is most notorious in sowing the seed of dissension. (Sahih Muslim, Book 039, Number 6754)
And:
Jabir reported that Allah's Messenger (may peace be upon him) said: Iblis places his throne upon water; he then sends detachments (for creating dissension); the nearer to him in tank are those who are most notorious in creating dissension. One of them comes and says: I did so and so. And he says: You have done nothing. Then one amongst them comes and says: I did not spare so and so until I sowed the seed of discord between a husband and a wife. The Satan goes near him and says: You have done well. A'mash said: He then embraces him. (Sahih Muslim, Book 039, Number 6755)
Finally:
Abu Sa'id reported that Allah's Messenger (may peace be upon him) met him (Ibn Sayyad) and so did Abu Bakr and 'Umar on some of the roads of Medina. Allah's Messenger (may peace be upon him) said: Do you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: Do you bear testimony to the fact that I am the messenger of Allah? Thereupon Allah's Messenger (may peace be upon him) said: I affirm my faith in Allah and in His Angels and in His Books, and what do you see? He said: I see the throne over water. Whereupon Allah's Messenger (may peace be upon him) said: You see the throne of Iblis upon the water, and what else do you see? He said: I see two truthfuls and a liar or two liars and one truthful. Thereupon Allah's Messenger (may peace be upon him) said: Leave him He has been confounded. (Sahih Muslim, Book 041, Number 6992)
With the foregoing in view does this mean that Satan is a co-occupant of Allah’s throne, that he and Allah share the same throne? In fact, can a Muslim cite a supposed authentic text stating that there are other individuals besides Allah and Satan that have a throne situated upon the water?
Or should we interpret this to mean that Satan expelled Allah from his throne upon the water and now has control over creation?
Worse still, should we actually see this as further proof that the Allah of Islam is actually the Devil masquerading as god? It seems so, especially when we take into consideration that the Quran boasts that Allah is the best deceiver/schemer/trickster/conniver/cheat of them all and that he perverts/misguides/corrupts people in the same way that Satan does (*; *; *). Satan on Allah's throne
Ibn Sayyad appears to have been a mystic. See Islam Critiqued's videos.
Now, if Satan's throne is on the ocean or sea, is Allah's? Did the sea always exist? Is Allah's throne like a boat or a ship floating in the sea? The word bahr can mean a large river. Is Allah like a frog sitting on a lily pad? As eight angels supposedly carry it, how might they do so? Do they somehow swim with it above their heads? A Look at S 69:17
In this hadith we read:
"The Prophet (ﷺ) added, "Then I will go beneath Allah's Throne and fall in prostration before my Lord."
[bukhari:4712]
From being ABOVE the throne Allah would now be BELOW it? If the throne is on water, would Allah's boss be wearing SCUBA gear? Is Allah a fish? Is it like the Man from Atlantis?
On or Above the Throne?
Jibril supposedly appeared to Allah's boss in the air, on 'the' throne.
Yahya reported:
I asked Abu Salama what was revealed first from the Qur'an. He said:" 0, the shrouded one." I said: Or" Recite." Jabir said: I am narrating to you what was narrated to us by the Messenger of Allah (ﷺ). He said: I stayed in Hira' for one month and when my stay was completed, I come down and went into the heart of the valley. Somebody called me aloud. I looked in front of me, behind me, on the right of my side and on my left, but I did not see any body. I was again called and I looked about but saw nothing. I was called again and raised my head, and there on the Throne in the open atmosphere he, i. e. Gabriel (peace be upon him) was sitting. I began to tremble on account of fear. I came to Khadija and said: Wrap me up. They wrapped me up and threw water on me and Allah, the Exalted and Glorious, sent down this: you who are shrouded! arise and deliver warning, your Lord magnify, your clothes cleanse."
[muslim:161d]
As the article is used before 'throne', it's a specific throne. Whose? Would it not be Allah's? If this was Jib, what was he doing on Allah's throne? And if this throne was in the air, did it fly?
My post, Allah Created Everything?
Allah supposedly created everything. But what does quran say?
S 41:11 Then he ascended to the sky when it was smoke and said to it and to the Earth: Come willingly or unwillingly. They said: We have come willingly.
The Qur'an: Grammatical Errors
Something was burning to produce this smoke. Where does the author say that whatever was burning and the resultant smoke was created? The author says that 'he' told the evidently already existing smoke and Earth to come forth. From where? From some other already existing thing?
S 21:30 Have those who have disbelieved not seen that the skies and the Earth were sewn-up and we cut them and made every living thing from water? So do they not believe?
In this version of the ancient creation myth the Ear speaks of the skies' and the Earth's having been sewn-up which 'we' then cut apart. Were they pre-existent? Who or what sewed them together? The one that cut them apart is not necessarily the one that sewed them together.
Further reading:
Is Every Living Thing From Water?
Creators
The Best of Creators
My post, Allah's Superiors
Allah swears by a great many things in the Quran; indeed, by EVERYTHING.
For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. [biblehub .com/hebrews/6-16 .htm]
From the Answering Islam article, Allah's Oaths:
Verily, by thy life (O Prophet), in their wild intoxication, they
wander in distraction, to and fro. S. 15:72 Y. Ali
I swear by the Quran full of wisdom S. 36:2
I swear by those who draw themselves out in ranks S. 37:1
Suad, I swear by the Quran, full of admonition. S. 38:1
I swear by the Book that makes things clear: S. 43:2
I swear by the Book that makes manifest (the truth). S. 44:2
Qaf. I swear by the glorious Quran (that Muhammad is the Apostle of Allah) S. 50:1
I swear by the wind that scatters far and wide, S. 51:1
I swear by the heaven full of ways. S. 51:7
I swear by the Mountain, S. 52:1
I swear by the star when it goes down. S. 53:1
But nay! I swear by the falling of stars; S. 56:75
Noon. I swear by the pen and what the angels write, S. 68:1
But nay! I swear by that which you see, S. 69:38
Nay; I swear by the moon, S. 74:32
Nay! I swear by the day of resurrection. Nay, I swear by the self accusing soul, that the Day of Judgment is a certainty. S. 75:1-2
I swear by the emissary winds, sent one after another (for men's benefit), S. 77:1
Then I swear by the angels who bring down the revelation, S. 77:5
I swear by the angels who violently pull out the souls of the wicked, S. 79:1
But nay! I swear by the stars, S. 81:15
But nay! I swear by the sunset redness, S. 84:16
I swear by the mansions of the stars, S. 85:1
I swear by the heaven and the comer by night; S. 86:1
I swear by the rain-giving heavens, S. 86:11
I swear by the daybreak, S. 89:1
Nay! I swear by this city. S. 90:1
I swear by the sun and its brilliance, S. 91:1
I swear by the night when it draws a veil, S. 92:1
I swear by the fig and the olive, and mount Sinai, And this city made secure, S. 95:1-3
I swear by the runners breathing pantingly, S. 100:1
I swear by the time, S. 103:1 Allah’s Oaths
We may add S 90:3 By a begetter and what he begot.
Therefore Allah swears by me. I am Allah's superior. And we may add verse 39 to S 69
And what you do not see.
Allah swears by what you see and what you don't. Everything is included and nothing excluded. Therefore Allah swears by faeces in the sewer. If a dog drops its guts on the pavement, Allah swears by the mess. It is Allah's superior.
The founder of Islam said that he who swears by other than Allah is a mushrik.
Narrated Sa'd bin 'Ubaidah:
That Ibn 'Umar heard a man saying: "No by the Ka'bah" so Ibn 'Umar said: "Nothing is sworn by other than Allah, for I heard the Messenger of Allah (ﷺ) say: 'Whoever swears by other than Allah, he has committed disbelief or shirk.'"
[tirmidhi:1535] Hmm
Further reading:
Allah As The Best Mushrik Of Them All [Part 1]
Allah - The Greatest Mushrik of them all - Answering Islam Blog
3:01 YOU SEE?! how could muhamad have NUN??? 😂
My post, Muslims and Believers
In Islam can you be a Muslim without being a believer? Can you be a believer without being a Muslim?
S 6:163 No partner has he. And with that have I been commanded and I am the first of the Muslims.
The First Muslim
Commanded with what? Here the author is calling himself a Muslim. But:
S 2:285 The messenger has believed in what has been sent down to him from his lord, and the believers. All have believed in Allah and his angels and his books and his messengers. We do not distinguish between any of his messengers. And they have said: We have heard and obeyed. Your forgiveness, our lord, and to you is the destiny.
Who are all?
We Make No Distinction Between Messengers
S 33:50 Prophet, we have made lawful for you your husbands whom you have given their wages to and what your right hand possesses from what Allah has given you as booty and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman who has given herself to the prophet if the prophet wants to futter her--exclusively for you, excluding the believers. We knew what we made obligatory upon them concerning their husbands and what their right hands have possessed, that there should be no difficulty upon you. And Allah was a forgiver, merciful.
S 33:59 Prophet, tell your husbands and your daughters and the women of the believers to draw their jalabib over them. That is more appropriate that they should be known and not harmed. And Allah was a forgiver, merciful. 60 If the hypocrites and those in whose hearts is disease and the agitators in Al-Madinah do not cease, we will cause you to lure them then they shall not be your neighbours therein except a little.
It doesn't say: 'the women of the other believers'.
Was the Founder of Islam a Believer?
S 49:14 The Bedouins have said: We have believed. Say: You have not believed; but say: We have surrendered, and faith has not yet entered into your hearts. But if you obey Allah and his messenger, he does not deprive you of your deeds at all. Allah is a forgiver, merciful.
The Bedouins were to say that they had surrendered, turned Muslim, and were to be told that they had not believed.
Question: Who would not deprive them of their deeds? Allah? Its boss? As Muslims have tawhid 'unification', is this both Allah and its boss?
Iblis is depicted as calling Allah 'lord' and he obviously believed in Allah. Was he a Muslim?
S 15:36 He said: Lord, then give me respite to a day they are raised.
How does he know that 'they' (who?) would be raised?
S 15:39 He said: Lord, because you have seduced me I will adorn for them on the Earth and seduce them all
Allah as a Deceiver: Examining Satan’s Accusations Against the Integrity of Allah
Jews and Christians, we are told, believe in quran.
S 2:144 It may be we see the turning of your face to the sky so we turn you to a qiblah that you will be pleased with. So turn your face towards the Sacred Mosque and wherever you are turn your faces towards it. And those who were given the Book know that it is the truth from their lord. And Allah is not unaware of what they do.
The Change of the Qiblah
Qiblah Verses
S 28:52-53 Those whom we gave the Book to before it, they believe in it. / And when it is read to them they said: We have believed in it. It is the truth from our lord. We were Muslims before it.
They were apparently Muslims; they believe (present tense) in quran; are they still Muslims?
Throughout quran we find the phrase 'Those who have believed'. If you ask members of the stone-licking tribe whom this refers to, they will surely say: 'Muslims'. But if Christians and Jews believe in quran, would Muslims say that the former were Muslims?
Further reading:
Is Isa a Muslim?
This is proof that lala is d true creator, how else did he know exactly how to earth is placed on d back of a whale?😂😅
My post, Nothing Like Allah?
Muslims like to tell us that there is nothing like Allah. It has hands, but they are not like ours; a shin, but it is not like ours, a foot, but it is not like ours.
S 42:11 The splitter of the skies and the Earth. He has made for you from yourselves husbands and from the cattle husbands; he multiplies you thereby. There is nothing like him and he is the hearer, the seer.
Regarding this verse, see: Exposing Some More of the Moral Problems of Islam: The Quran’s Confused Stance on Sexual Ethics
A platypus has a tail, limbs, a bill, like other creatures, and there is nothing in creation like it.
S 33:32 Women of the prophet’s, you are not like one of the women. If you have feared then do not be submissive in speech so that the one in whose heart is disease desires, and say decent speech.
The founder of Islam's women weren't like 'one of the women', but all will agree that they were women. There's also a grammatical error in this verse, with the author using the masculine ahad when he should have used the feminine ihda 'one (of)'.
Hands, eyes, the shin, the foot are all designed things, made for a purpose. That being so, who or what designed Allah's body parts?
Further reading: Allah the Physical Being