4:43

by Denis Sadykov ⌂ @, Russia, Ufa, Monday, September 03, 2012, 22:45 (1814 days ago)

Peace :-)


"Physical cleanliness contributes to moral purity...or are ill, or coming from the privy..." (translation Shabbir Ahmed).

" Nor if you have had intercourse...or you had sexual contact with the women..." (translation Edip-Layth)

Shabbir Ahmed's why there is no word about a sexual relationship with a woman? Other interpreters say about sex.

Thank you...

4:43

by Laurie Hamdani @, Chicago, Tuesday, September 04, 2012, 01:01 (1814 days ago) @ Denis Sadykov

Dear Brother Denis,

From QXP 4th Edition (bolding and blue highlighting are my emphasis):

4:43 (Those who attain belief shall promptly establish the Divine System in the community, and the Masjid would assume the role of the community center. The believers will assemble in the Masjid for prayer, and to address social welfare and community action). O You who have chosen to be graced with belief! Join not the Salaat congregation if your mind is beclouded for any reason, until you understand what you utter, else you might say senseless words that disturb the assembly. Physical cleanliness contributes to moral purity. So, take a bath after ceremonial impurity (post-coital state) If you are traveling, or are ill, or coming from the privy, and cannot find water, take a little clean sand or earth and lightly rub your faces and hands, before entering the Masjid. (This will help you prepare psychologically for the assembly 5:6). God pardons and absolves your imperfections.

Please also see:

5:6 O You who have chosen to be graced with belief! When you congregate for Salaat, wash your faces and your forearms, hands to the elbows. Lightly rub your heads and your feet to the ankles. If you are in the post-coital state with your spouses, bathe your whole body. But, if you are ill or traveling, or coming from the privy, or are in the post-coital state and find no water, then observe dry ablution by touching clean dry soil (or a clean, soft substance) and lightly rub your faces and hands. God does not wish to place any difficulty upon you, but to make you (psychologically) clean and to perfect His blessings upon you, that you may be grateful. [4:43. Wudhu = Ablution will help prepare mentally for congregational prayer. Tayammum = Dry ablution]

--
Salaam and thank you.

4:43

by Denis Sadykov ⌂ @, Russia, Ufa, Monday, September 17, 2012, 19:55 (1800 days ago) @ Laurie Hamdani

Thank you, dear brother


Edip-Layth " For you there is a lesson in the livestock; We give you to drink from what is in its stomachs between the digested food and the blood, pure milk which is relieving for the drinkers" (16:66).

Between? How to understand?:-|

4:43

by Laurie Hamdani @, Chicago, Monday, September 17, 2012, 20:57 (1800 days ago) @ Denis Sadykov

Your welcome, but I am a sister, not a brother

Please see the following thread:
http://www.salaatforum.com/index.php?id=135

--
Salaam and thank you.

4:43

by Denis Sadykov ⌂ @, Russia, Ufa, Tuesday, September 18, 2012, 17:58 (1800 days ago) @ Laurie Hamdani

I do not know much English. Sorry.:-)

Shabbir Ahmed "O You who have chosen to be graced with belief! Do not take the rejecters for your allies instead of the believers. Do you wish to provide a clear proof to God against yourselves?" (4:144).

In Russia, the interpretations say that it is about atheists.
Give an explanation;-)

Thank you...

4:43

by jawaid ahmed,uk @, Wednesday, September 19, 2012, 08:41 (1799 days ago) @ Denis Sadykov

The word kafir comes from the root:-

Kaf-Fa-Ra = to conceal, to cover, to reject, to disbelieve, to be thankless, unthankful, ungrateful, to disown, deny, faithless, black horse, dark night, tiller/farmer.
[[Perhaps it should be noted that its primary meaning is to cover/conceal (hence farmer), with active/conscious intent. From this, is born: to reject/disbelieve because this is a conscious decision made by a person. Please note one can only reject something after hearing/seeing/experiencing it, not before.]]

http://www.studyquran.co.uk/PRLonline.htm

Atheist is not the right word but it is better understood as ‘one who opposes the truth’.

Further reading if required:-

Kufr / K'afir / K'afireen - (Kaf-Fa-Ra).

Kufr means to conceal, to hide, to cover.
A person whose body is fully covered with weapons is called K'afir.
Night is also called K'afir, as its darkness covers everything.
Dark clouds are called K'afir.
A river or sea is called K'afir as it covers everything lying in its bed.
A farmer is called K'afir as he hides the seed under the soil (Taj).
A grave is called Al-Kafro as it hides the dead-body.

In the same way, K'afir is a person who conceals the fundamental and absolute values of life, given to man by Allah. A person who hides his own or other peoples' potentialities and does not permit them to develop is also known as K'afir. Keeping in view this meaning of hiding or covering, it was also used in the meaning of denial, refusal or rejection. Therefore, it was also used in contrast to the concept of Ei'man, i.e., one who denies the absolute truth as given in the Quran (2/4-2/6). K'afir is used as an opposite of Momin.

Kufr is also used as antonym of Shukr, as Shukr means something which gets prominent (14/7). From here the word "Kufran-e-N'aimat" is derived which means to hide bounties of nature, or to refuse to offer them for the good of mankind.
"Kaffara" is, therefore, an act which covers the misdeeds or the ill-effects of some wrong-doing.

Kafara has three origins:

Kufr'anun
Kufrun
Kofurun.

Kufr'anun is normally used as rejection of bounties of nature, Kufr is used as a denial, refusal, or rejection in respect of affairs of Deen, and Kofur is used for both the concepts. In the Quran the plural of K'afir is given as Kuff'ar, K'afiroon or Kaf'aratun. K'afoor is the scented medicine which reduces the intensity of heat.
Kafoorun is used in stronger terms of Kufr (Raghib).

It, therefore, transpires that Ei'man and Kufr are not merely matters of faith, but cover the practical aspects of life. To accept the Quranic Laws as truthful and then live accordingly is Ei'man and to reject them is Kufr. According to the Quran, the term K'afir is not an abuse, but is a statement of fact. For example, if a party is formed, everyone who joins it is called a "member," and those who do not join are called "non-members." Accordingly those who accept Islam are called Muslims and those who do not, non-Muslims. Every non-Muslim is not a K'afir in the real sense of the term. K'afir is a person to whom teachings of the Quran are conveyed and explained and after listening to them he rejects (47/32). There might be those who have not been guided to the truth. Then there are various categories of K'afireen, e.g., those who not only refuse to accept but also hinder others from accepting it, sometimes by force. There are a number of reasons as to why a person, even after listening to this message, refuses to accept.
Some do it on account of stubbornness, obstinacy, jealousy or grudge (2/90).
Generally people do it because they feel haughty, rebellious, or have inflated egos. (35/42, 27/14).

Some people do not accept because of false prestige; and once they say no, they would stick to it come what may (7/101) .... and when one goes on repeating the denial he gets hardened in this attitude.

Once they get into this category, then their false prestige forces them to stop others, because they do not want to be left alone (47/32). For this they devise the strategy of advising other people not to listen to the Quran, and distracting them when Quran was being recited by making noise (41/26).

The people listed above are the people who will not have faith and be convinced even if one makes them aware of the dire consequences. This is because they have lost the capability of understanding (7/179).

There are two concepts of life. One is that the life is only physical; one is born, brought up procreates and after sometime dies, and there remains nothing of him. The other concept is that life is not the physical existence alone but enjoins the soul too, whose development is the real object of human life. This development of the personality enables a person to continue living even after his physical death.

The definition of Kufr, however, is not confined to the concealment of truth alone; it also includes withholding of subsistence, which Allah has created for the good of all mankind and which He wants to be freely available to all.

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