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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Proof from Isaiah chapter 53 that the man God spoke about is NOT Jesus
« on: January 02, 2023, 09:19:08 PM »
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: The Bible says that Jesus was a terrorist and the Torah says that God is foolish
« on: May 30, 2022, 02:21:17 PM »Quote
4. The Old Testament says that God is foolish, weak, and powerless. I can’t imagine how Christians and Jews believe in such books.
• 1 Corinthians (1:25) “Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.”
السلام عليكم ورحمة الله وبركاته يا اخي
Just to clarify, Corinthians is not part of the Old Testament, its the New Testament.
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Learn Arabic / Verb Conjugation: Hamzated Verbs
« on: April 22, 2022, 05:19:30 PM »
السلام عليكم ورحمة الله وبركاته
So far we have covered two types of sound/strong verbs, simple and doubled root. Now we will cover the third and last type of sound verb–hamzated verbs. As the name suggests, HAMZAted, hamzated verbs are verbs with a hamza as one of its letters. It could be the first letter, the middle letter, or the last letter. For example, a verb with a hamza in the beginning is أَكَلَ (he ate). A verb with a hamza in the middle is سَأَلَ (he asked). And a verb with a hamza in the last letter is قَرَأَ (he read). Now, these verbs are perfectly normal to conjugate. They are like simple sound verbs. For example, the past tense third person masculine plural form of أَكَلَ is أَكَلُوا and the present tense third person masculine singular form is يَأْكُلُ. As for سَأَلَ, same thing. The past tense third person masculine plural form is سَأَلُوا and the present tense third person masculine singular form is يَسْأَلُ. Same thing for قَرَأَ, it is قَرَأُوا and يَقْرَأُ. As you can see, the conjugations for these verbs are normal like simple sound verbs. The ONLY exception to this normal behavior is the present tense first person singular for أَكَلَ and any other hamzated verbs that starts with a hamza. The first person singular for أَكَلَ is آكُلُ, not أَأْكُلُ like you would expect. The hamza in آكُلُ is pronounced with a madd; it is pronounced aaakulu (not a'kulu). That is the only irregularity for hamzated verbs in the categories we learned so far. There are other irregularities with hamzated verbs such as in the imperative mood but we didn't learn it yet so its not important for now. Well that's all for this lesson.
So far we have covered two types of sound/strong verbs, simple and doubled root. Now we will cover the third and last type of sound verb–hamzated verbs. As the name suggests, HAMZAted, hamzated verbs are verbs with a hamza as one of its letters. It could be the first letter, the middle letter, or the last letter. For example, a verb with a hamza in the beginning is أَكَلَ (he ate). A verb with a hamza in the middle is سَأَلَ (he asked). And a verb with a hamza in the last letter is قَرَأَ (he read). Now, these verbs are perfectly normal to conjugate. They are like simple sound verbs. For example, the past tense third person masculine plural form of أَكَلَ is أَكَلُوا and the present tense third person masculine singular form is يَأْكُلُ. As for سَأَلَ, same thing. The past tense third person masculine plural form is سَأَلُوا and the present tense third person masculine singular form is يَسْأَلُ. Same thing for قَرَأَ, it is قَرَأُوا and يَقْرَأُ. As you can see, the conjugations for these verbs are normal like simple sound verbs. The ONLY exception to this normal behavior is the present tense first person singular for أَكَلَ and any other hamzated verbs that starts with a hamza. The first person singular for أَكَلَ is آكُلُ, not أَأْكُلُ like you would expect. The hamza in آكُلُ is pronounced with a madd; it is pronounced aaakulu (not a'kulu). That is the only irregularity for hamzated verbs in the categories we learned so far. There are other irregularities with hamzated verbs such as in the imperative mood but we didn't learn it yet so its not important for now. Well that's all for this lesson.
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Learn Arabic / Verb Conjugation Part II: Doubled Root Verbs
« on: January 03, 2022, 08:09:41 PM »
السلام عليكم ورحمة الله وبركاته
We have covered conjugation of simple sound verbs and the three possible shapes they can have in the past tense. We will now move on to conjugating doubled root verbs, the second type of sound verb.
So doubled root verbs are verbs where the third radical and second radical are the same. As a result of this, the two radicals combine into one with a tashdeed. The verb شَكَّ (to doubt, lit:he doubted) is a good example. This verb was originally شَكَكَ but since the last two radicals (root letters) are the same they have combined into شَكَّ.
Let's conjugate شَكَّ in the past tense. The verb شَكَّ (and all doubled root verbs in general) opens up into three radicals in the third person plural feminine and the entirety of the second and first person conjugations in the past tense. You will understand what this means when I start conjugating. Let's start:
(Masculine will be in blue and feminine will be in pink. Unisex will be green.)
As you can see, the verb is left double rooted in all the cases except for the third-person plural feminine and the entirety of the second and first persons, where it opens up. For example, "I doubted" is شَكَكْتُ while "he doubted" is شَكَّ. In شَكَكْتُ, the kaaf opens up to two kaafs. This will happen for all doubled root verbs.
Now moving on to present tense. In the present tense the verb (and all doubled root verbs) will be opened up in only the second person and third person feminine plural.
(Masculine will be in blue and feminine will be in pink. Unisex will be green.)
As you can see, the third and second person feminine plurals opened up in conjugation to two kaafs. Whenever the conjugation opens up in the present tense, the vowel (hark) on the first radical is moved to the second radical. For example "he doubts" is يَشُكُّ and "they (f. plural) doubt" is يَشْكُكْنَ. The dhamma of the first radical ش in the former conjugation, is moved to the ك in the latter conjugation. This rule applies to every doubled root letter verb. Another example is the verb يَمَسُّ (he touches), it turns into يَمْسَسْنَ (they f. plural touch). The fatha of the first radical م of the former conjugation was moved to the second radical س in the latter conjugation.
We will not do future tense since its conjugations are obvious. All you have to do is precede the present tense verb with سَ or سَوْفَ.
One last thing to mention about doubled root verbs is that it can have two possible shapes when opened up in the past tense. It can either have a fatha on its second radical or a kasra. An example of an opened doubled root verb with a kasra on its second radical is وَدِدْتُ (I loved). As for the example of an opened doubled root verb with a fatha on the second radical you already know it as we dedicated this whole topic to conjugate it, شَكَكْتُ (I doubted). As for what vowel the second radical will have in the present tense when it opens up, it can be either of the three vowels but dhamma is the most common. For example it could either be يَشْكُكْنَ (they f. plural doubt), يَمْسَسْنَ (they f. plural touch), or يَحْبِبْنَ (they f. plural love). This would make the vowel go back to the first letter if it was masculine singular and make يَشُكُّ (he doubts), يَمَسُّ (he touches), and يَحِبُّ (he loves).
I am now done with this lesson.
السلام عليكم
We have covered conjugation of simple sound verbs and the three possible shapes they can have in the past tense. We will now move on to conjugating doubled root verbs, the second type of sound verb.
So doubled root verbs are verbs where the third radical and second radical are the same. As a result of this, the two radicals combine into one with a tashdeed. The verb شَكَّ (to doubt, lit:he doubted) is a good example. This verb was originally شَكَكَ but since the last two radicals (root letters) are the same they have combined into شَكَّ.
Let's conjugate شَكَّ in the past tense. The verb شَكَّ (and all doubled root verbs in general) opens up into three radicals in the third person plural feminine and the entirety of the second and first person conjugations in the past tense. You will understand what this means when I start conjugating. Let's start:
(Masculine will be in blue and feminine will be in pink. Unisex will be green.)
Third Person Singular
He doubted: شَكَّ
She doubted: شَكَّتْ
Third Person Dual
They doubted: شَكَّا
They doubted: شَكَّتَا
Third Person Plural
They doubted: شَكُّوا
They doubted: شَكَكْنَ
Second Person Singular
You doubted: شَكَكْتَ
You doubted: شَكَكْتِ
Second Person Dual
You doubted: شَكَكْتُمَا
Second Person Plural
You doubted: شَكَكْتُمْ
You doubted: شَكَكْتُنَّ
First Person Singular
I doubted: شَكَكْتُ
First Person Plural
We doubted: شَكَكْنَا
He doubted: شَكَّ
She doubted: شَكَّتْ
Third Person Dual
They doubted: شَكَّا
They doubted: شَكَّتَا
Third Person Plural
They doubted: شَكُّوا
They doubted: شَكَكْنَ
Second Person Singular
You doubted: شَكَكْتَ
You doubted: شَكَكْتِ
Second Person Dual
You doubted: شَكَكْتُمَا
Second Person Plural
You doubted: شَكَكْتُمْ
You doubted: شَكَكْتُنَّ
First Person Singular
I doubted: شَكَكْتُ
First Person Plural
We doubted: شَكَكْنَا
As you can see, the verb is left double rooted in all the cases except for the third-person plural feminine and the entirety of the second and first persons, where it opens up. For example, "I doubted" is شَكَكْتُ while "he doubted" is شَكَّ. In شَكَكْتُ, the kaaf opens up to two kaafs. This will happen for all doubled root verbs.
Now moving on to present tense. In the present tense the verb (and all doubled root verbs) will be opened up in only the second person and third person feminine plural.
(Masculine will be in blue and feminine will be in pink. Unisex will be green.)
Third Person Singular
He doubts: يَشُكُّ
She doubts: تَشُكُّ
Third Person Dual
They doubt: يَشُكَّانِ
They doubt: تَشُكَّانِ
Third Person Plural
They doubt: يَشُكُّوْنَ
They doubt: يَشْكُكْنَ
Second Person Singular
You doubt: تَشُكُّ
You doubt: تَشُكِّيْنَ
Second Person Dual
You doubt: تَشُكَّانِ
Second Person Plural
You doubt: تَشُكُّوْنَ
You doubt: تَشْكُكْنَ
First Person Singular
I doubt: اَشُكُّ
First Person Plural
We doubt: نَشُكُّ
He doubts: يَشُكُّ
She doubts: تَشُكُّ
Third Person Dual
They doubt: يَشُكَّانِ
They doubt: تَشُكَّانِ
Third Person Plural
They doubt: يَشُكُّوْنَ
They doubt: يَشْكُكْنَ
Second Person Singular
You doubt: تَشُكُّ
You doubt: تَشُكِّيْنَ
Second Person Dual
You doubt: تَشُكَّانِ
Second Person Plural
You doubt: تَشُكُّوْنَ
You doubt: تَشْكُكْنَ
First Person Singular
I doubt: اَشُكُّ
First Person Plural
We doubt: نَشُكُّ
As you can see, the third and second person feminine plurals opened up in conjugation to two kaafs. Whenever the conjugation opens up in the present tense, the vowel (hark) on the first radical is moved to the second radical. For example "he doubts" is يَشُكُّ and "they (f. plural) doubt" is يَشْكُكْنَ. The dhamma of the first radical ش in the former conjugation, is moved to the ك in the latter conjugation. This rule applies to every doubled root letter verb. Another example is the verb يَمَسُّ (he touches), it turns into يَمْسَسْنَ (they f. plural touch). The fatha of the first radical م of the former conjugation was moved to the second radical س in the latter conjugation.
We will not do future tense since its conjugations are obvious. All you have to do is precede the present tense verb with سَ or سَوْفَ.
One last thing to mention about doubled root verbs is that it can have two possible shapes when opened up in the past tense. It can either have a fatha on its second radical or a kasra. An example of an opened doubled root verb with a kasra on its second radical is وَدِدْتُ (I loved). As for the example of an opened doubled root verb with a fatha on the second radical you already know it as we dedicated this whole topic to conjugate it, شَكَكْتُ (I doubted). As for what vowel the second radical will have in the present tense when it opens up, it can be either of the three vowels but dhamma is the most common. For example it could either be يَشْكُكْنَ (they f. plural doubt), يَمْسَسْنَ (they f. plural touch), or يَحْبِبْنَ (they f. plural love). This would make the vowel go back to the first letter if it was masculine singular and make يَشُكُّ (he doubts), يَمَسُّ (he touches), and يَحِبُّ (he loves).
I am now done with this lesson.
السلام عليكم
5
Learn Arabic / Re: Plurals
« on: December 20, 2021, 04:30:10 PM »
*CORRECTION:This is important. I dont knowwhat I was thinking of the day I made this lesson but the plural for "وَالِدٌ (father)" is وَالِدُوْنَ, not وَالِدَانِ. The latter is the dual form (2 fathers), while the former is the plural form (3+ fathers).
SORRY FOR TEACHING FALSE KNOWLEDGE!
SORRY FOR TEACHING FALSE KNOWLEDGE!
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: December 20, 2021, 04:00:29 PM »
Ok one last question. Why does Quran verse 37:77 say that only Noah's descendents were saved from the flood when Noah's followers who were not his family were also in the Ark?
(I now understand that the verse says only his household OUT OF HIS PEOPLE were saved and not out of the whole world but now I am asking why it says only his descendents were saved as he also had unrelated followers?)
Jazakallah Khayran
(I now understand that the verse says only his household OUT OF HIS PEOPLE were saved and not out of the whole world but now I am asking why it says only his descendents were saved as he also had unrelated followers?)
Jazakallah Khayran
7
Learn Arabic / Simple Sound Verbs: Three Possible Shapes
« on: December 19, 2021, 07:50:59 PM »
السلام عليكم ورحمة الله وبركاته
I have not been here for half a year but now we will continue from where we left off.
So last topic, we conjugated كَتَبَ, a simple sound verb. This topic, I will show the three different shapes simple sound verbs can have. The different shapes depend on the vowel of the second root letter of the verb, which can either be fatha, dhamma, or kasra. Usually, Arabs use the verb فَعَلَ (to do) as the dummy verb, so we will use this verb.
The three different shapes are: فَعَلَ (ex. كَتَبَ), فَعِلَ (ex. لَعِبَ), and فَعُلَ (ex. قَرُبَ).
Now, when verbs in the form of فَعَلَ (fatha on second root letter) are conjugated into the present tense, the second root letter can have any of the three vowels on it depending on which verb it is. For example, كَتَبَ (he wrote) is conjugated into يَكْتُبُ (he writes) with a dhamma on the second root letter, thus following the pattern يَفْعُلُ. Now the verb جَلَسَ (he sat) is conjugated into يَجْلِسُ (he sits) with a kasra on the second root letter, following the pattern يَفْعِلُ. Finally, the verb فَعَلَ (he did) itself is conjugated into يَفْعَلُ (he does) with a fatha on the second root letter, following the form يَفْعَلُ (obviously).
As you can see, verbs of the form فَعَلَ can be conjugated into three different shapes in the present tense. There is no method (that I know of) of knowing which verbs get conjugated into which form in the present tense. The shape each verb becomes in the present tense form has to be memorized by heart manually.
Now moving on to verbs in the shape of فَعِلَ. When verbs of these shapes are conjugated into the present tense, they either take the pattern of يَفْعَلُ or يَفْعِلُ. For example, the verb لَعِبَ (he played) becomes يَلْعَبُ (he plays) with a fatha on the second root letter, following the model يَفْعَلُ, while the verb حَسِبَ (he thought) becomes يَحْسِبُ (he thinks) with a kasra on the second root letter, following the model يَفْعِلُ. (*NOTE: حَسِبَ is one of those verbs that can either be conjugated into يَحْسِبُ or يَحْسَبُ, so it follows both possible patterns it can take in the present tense form.)
Now for verbs with this shape (فَعِلَ), you also have to memorize by heart which form it will take in the present tense. However, for this one there are only two forms it can take, in contrast to the three forms of فَعَلَ shaped verbs. So this should be easier to memorize by heart than the last one.
Finally, the last shape a verb can have in the past tense, فَعُلَ. This one does not require any memorizing manually. You just need to know that verbs of these shape will be in the form of يَفْعُلُ in the present tense with a dhamma on the second root letter. The second root letter is dhamma in the past tense as well as present tense. For example, the verb قَرُبَ (he was near) is conjugated into يَقْرُبُ (he is near).
So this one is easy.
Last thing I want to mention before I am done with this topic, simple sound verbs aren't the only verbs with different possible shapes. Other verbs also have different possible shapes.
السلام عليكم
I have not been here for half a year but now we will continue from where we left off.
So last topic, we conjugated كَتَبَ, a simple sound verb. This topic, I will show the three different shapes simple sound verbs can have. The different shapes depend on the vowel of the second root letter of the verb, which can either be fatha, dhamma, or kasra. Usually, Arabs use the verb فَعَلَ (to do) as the dummy verb, so we will use this verb.
The three different shapes are: فَعَلَ (ex. كَتَبَ), فَعِلَ (ex. لَعِبَ), and فَعُلَ (ex. قَرُبَ).
Now, when verbs in the form of فَعَلَ (fatha on second root letter) are conjugated into the present tense, the second root letter can have any of the three vowels on it depending on which verb it is. For example, كَتَبَ (he wrote) is conjugated into يَكْتُبُ (he writes) with a dhamma on the second root letter, thus following the pattern يَفْعُلُ. Now the verb جَلَسَ (he sat) is conjugated into يَجْلِسُ (he sits) with a kasra on the second root letter, following the pattern يَفْعِلُ. Finally, the verb فَعَلَ (he did) itself is conjugated into يَفْعَلُ (he does) with a fatha on the second root letter, following the form يَفْعَلُ (obviously).
As you can see, verbs of the form فَعَلَ can be conjugated into three different shapes in the present tense. There is no method (that I know of) of knowing which verbs get conjugated into which form in the present tense. The shape each verb becomes in the present tense form has to be memorized by heart manually.
Now moving on to verbs in the shape of فَعِلَ. When verbs of these shapes are conjugated into the present tense, they either take the pattern of يَفْعَلُ or يَفْعِلُ. For example, the verb لَعِبَ (he played) becomes يَلْعَبُ (he plays) with a fatha on the second root letter, following the model يَفْعَلُ, while the verb حَسِبَ (he thought) becomes يَحْسِبُ (he thinks) with a kasra on the second root letter, following the model يَفْعِلُ. (*NOTE: حَسِبَ is one of those verbs that can either be conjugated into يَحْسِبُ or يَحْسَبُ, so it follows both possible patterns it can take in the present tense form.)
Now for verbs with this shape (فَعِلَ), you also have to memorize by heart which form it will take in the present tense. However, for this one there are only two forms it can take, in contrast to the three forms of فَعَلَ shaped verbs. So this should be easier to memorize by heart than the last one.
Finally, the last shape a verb can have in the past tense, فَعُلَ. This one does not require any memorizing manually. You just need to know that verbs of these shape will be in the form of يَفْعُلُ in the present tense with a dhamma on the second root letter. The second root letter is dhamma in the past tense as well as present tense. For example, the verb قَرُبَ (he was near) is conjugated into يَقْرُبُ (he is near).
So this one is easy.
Last thing I want to mention before I am done with this topic, simple sound verbs aren't the only verbs with different possible shapes. Other verbs also have different possible shapes.
السلام عليكم
8
GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: December 19, 2021, 05:27:24 PM »
السلام عليكم ورحمة الله وبركاته
How is everyone?
I have not been here for almost half a year but now I am back to ask more questions. So if the flood of Nuh عليه السلام was local can anyone on this forum explain these verses?
[36:41-43]"Another sign for them is that We carried their ancestors ˹with Noah˺ in the fully loaded Ark,
and created for them similar things to ride in.
If We willed, We could drown them: then no one would respond to their cries, nor would they be rescued—"
[17:003]"O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant."
[69:011]"Indeed, when the floodwater had overflowed, We carried you in the floating Ark ˹with Noah˺,"
As for verse 37:77, brother Osama cleared that up for me completely so Jazakallah Khayran for that.
But please tell me why these 3 verses say we are descendants of those in the ship with Noah.
Please address these 3 verses one by one.
جزاكم الله خيرا
How is everyone?
I have not been here for almost half a year but now I am back to ask more questions. So if the flood of Nuh عليه السلام was local can anyone on this forum explain these verses?
[36:41-43]"Another sign for them is that We carried their ancestors ˹with Noah˺ in the fully loaded Ark,
and created for them similar things to ride in.
If We willed, We could drown them: then no one would respond to their cries, nor would they be rescued—"
[17:003]"O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant."
[69:011]"Indeed, when the floodwater had overflowed, We carried you in the floating Ark ˹with Noah˺,"
As for verse 37:77, brother Osama cleared that up for me completely so Jazakallah Khayran for that.
But please tell me why these 3 verses say we are descendants of those in the ship with Noah.
Please address these 3 verses one by one.
جزاكم الله خيرا
9
GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: July 19, 2021, 06:02:28 PM »
Sorry for the long suspension of this conversation but I am back.
Are you saying that all the Prophets that came after Noah as well as us Muslims are the metaphorical descendants of Noah? You said Noah's flood was a time mark of a Divine Purpose so that other Prophets from different nations will emerge after him, which makes me think that they are metaphorical descendants of Noah since those prophets cannot be literal descendants because they came from other nations besides Noah's. And, as you said, Q 6:84 says that the seed of Noah are those Prophets that will emerge after him. Again, this makes me think that by "descendants", the Quran meant descendants metaphorically, and not literally.
However, if I misunderstood you and you meant all these Prophets and us Muslims are literal descendants of Noah, then is everyone on Earth currently a descendant of Noah or not? Currently, people convert to Islam and if they were not descendants of Noah before they cannot automatically become a literal descendant of Noah after converting. Or by Muslims, did the Quran mean the Arabs (who became Muslim first) are the descendants of Noah?
Tafsir ibn Kathir says this about this topic, " '(And, his progeny, them We made the survivors.)' All people descended from the offspring of Nuh, peace be upon him.'' There is some hadith that tries to explain this, "Sam (Sam, Ham, and Yafith, apparently the sons of Noah) was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.''
What do you think about the hadith and tafsir mentioned above?
Quote
The people of Noah's doom was a time-mark for a Divine Purpose only known to Allah Almighty. Their doom was to happen so that other Prophets and people were to emerge tall among all of the nations.
Quote
Also, seed ذريته of Noah here includes the Prophets that will come after him from the future generations:
6:84 ووهبنا له اسحاق ويعقوب كلا هدينا ونوحا هدينا من قبل ومن ذريته داوود وسليمان وايوب ويوسف وموسى وهارون وكذلك نجزي المحسنين
[006:084] We gave him Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good:
Quote
The Muslims are the seed of Noah:
6:133 وربك الغني ذو الرحمة ان يشا يذهبكم ويستخلف من بعدكم مايشاء كما انشاكم من ذرية قوم اخرين
[006:133] Thy Lord is self-sufficient, full of Mercy: if it were His will, He could destroy you, and in your place appoint whom He will as your successors, even as He raised you up from the posterity of other people.
Are you saying that all the Prophets that came after Noah as well as us Muslims are the metaphorical descendants of Noah? You said Noah's flood was a time mark of a Divine Purpose so that other Prophets from different nations will emerge after him, which makes me think that they are metaphorical descendants of Noah since those prophets cannot be literal descendants because they came from other nations besides Noah's. And, as you said, Q 6:84 says that the seed of Noah are those Prophets that will emerge after him. Again, this makes me think that by "descendants", the Quran meant descendants metaphorically, and not literally.
However, if I misunderstood you and you meant all these Prophets and us Muslims are literal descendants of Noah, then is everyone on Earth currently a descendant of Noah or not? Currently, people convert to Islam and if they were not descendants of Noah before they cannot automatically become a literal descendant of Noah after converting. Or by Muslims, did the Quran mean the Arabs (who became Muslim first) are the descendants of Noah?
Tafsir ibn Kathir says this about this topic, " '(And, his progeny, them We made the survivors.)' All people descended from the offspring of Nuh, peace be upon him.'' There is some hadith that tries to explain this, "Sam (Sam, Ham, and Yafith, apparently the sons of Noah) was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.''
What do you think about the hadith and tafsir mentioned above?
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 27, 2021, 10:15:25 PM »
Then why does Quran 37:77 say only Noah's descendants are remaining on Earth if other nations already existed? Shouldn't those nations' descendants also be existing today?
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 27, 2021, 01:47:59 PM »
So according to Quran 37:77 and you, from Noah came the bloodline of Prophets and later all other nations except Noah's perished (not in the Flood but for other reasons)? Because Quran 37:77 says only Noah's descendants are those remaining on Earth.
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 25, 2021, 03:37:32 PM »
Is Noah's flood local or global? I know that you say it is local because why would Allah punish all nations just for one nation? However, the Quran seems to suggest that the flood was global.
[17:003]"O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant."
Why would the Quran say "O descendants of those we carried in the ship with Noah" like Noah and his people were the only ones living on Earth at the time? This seems to suggest that there were no other nations on Earth at the time of Noah except his nation so thats why the flood was global. Moving on:
[37:077]"And We made his (Noah's) descendants those remaining [on the earth]"
This Verse suggests that Noah's descendants are the only ones left on Earth. The last Verse that seems to be clear that the ones on the Ark were the ancestors of everyone on Earth:
[69:011]"Indeed, when the floodwater had overflowed, We carried you in the floating Ark ˹with Noah˺,"
This Verse is saying that WE were carried in the Ark. This means that the ancestors of everyone (and us) on Earth are those who were on the Ark. This shows that there was no other community on Earth except Noah's at that time (because Noah existed towards the beginning of humanity's creation so humans were probably not scattered throughout the Earth yet).
There was another Verse that I found saying something like "if We willed, We would have drowned your ancestors in the Flood" but I forgot where it is now. This Verse was the best in seeming to suggest that the Flood was global but I cannot find it now.
So what do you think about these 3 Verses?
[17:003]"O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant."
Why would the Quran say "O descendants of those we carried in the ship with Noah" like Noah and his people were the only ones living on Earth at the time? This seems to suggest that there were no other nations on Earth at the time of Noah except his nation so thats why the flood was global. Moving on:
[37:077]"And We made his (Noah's) descendants those remaining [on the earth]"
This Verse suggests that Noah's descendants are the only ones left on Earth. The last Verse that seems to be clear that the ones on the Ark were the ancestors of everyone on Earth:
[69:011]"Indeed, when the floodwater had overflowed, We carried you in the floating Ark ˹with Noah˺,"
This Verse is saying that WE were carried in the Ark. This means that the ancestors of everyone (and us) on Earth are those who were on the Ark. This shows that there was no other community on Earth except Noah's at that time (because Noah existed towards the beginning of humanity's creation so humans were probably not scattered throughout the Earth yet).
There was another Verse that I found saying something like "if We willed, We would have drowned your ancestors in the Flood" but I forgot where it is now. This Verse was the best in seeming to suggest that the Flood was global but I cannot find it now.
So what do you think about these 3 Verses?
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 22, 2021, 08:56:15 AM »
Lol, thanks for the answers. I can disprove them now even more on the third point. Just discovered that for Verse 31:14,
"And We have commanded people to ˹honour˺ their parents. Their mothers bore them through hardship upon hardship, and their weaning takes two years (عامين). So be grateful to Me and your parents. To Me is the final return."
The word used here was عامين (dual form of عام) which is supposed to mean "good years" according to them. Except literally when the Verse says the mother faced "hardship upon hardship" for two عام, I dont think those عام were "good years". Now if they argue that the baby's weaning in the baby's point of view were part of the "good years", I dont think trying to give the baby other food, they would like to be given food other than breast milk when that is all that it wants. So that is also hardship.
"And We have commanded people to ˹honour˺ their parents. Their mothers bore them through hardship upon hardship, and their weaning takes two years (عامين). So be grateful to Me and your parents. To Me is the final return."
The word used here was عامين (dual form of عام) which is supposed to mean "good years" according to them. Except literally when the Verse says the mother faced "hardship upon hardship" for two عام, I dont think those عام were "good years". Now if they argue that the baby's weaning in the baby's point of view were part of the "good years", I dont think trying to give the baby other food, they would like to be given food other than breast milk when that is all that it wants. So that is also hardship.
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 21, 2021, 09:43:28 AM »QuoteSixth, Verse 29:14 itself says that Noah REMAINED WITH HIS PEOPLE, and not lived, for 1000 minus 50 years, thus "proving" that the Quran never said Noah lived for 950 years.
Finally, they say that after doing the math, 1000 سنة minus 50 عام, which unit should the answer be in, سنة or عام? Thus, they say that just doing simple math here doesn't make sense, "falsyfing" the claim that Noah lived for 950 years. (I find this reasoning to be poor because سنة and عام mean the same thing and are synonyms, so the answer would be in سنة or عام.
The number of Letters and number of years perfectly matching exists throughout the Glorious Quran, and is one of the Quran's beautiful Numerical Miracles phenomenon that were discovered. Prophet Noah's Chapter is written in exactly 950 Letters. Not 951 or 949. Prophet Noah is also the cornerstone of the Glorious Quran's number 19 Miracle. He is the only Prophet that was given this Divine Honor from Allah Almighty. This is thoroughly demonstrated with 1000s of scanned images at:
www.answering-christianity.com/100_percent_guarantee_that_quran_is_divine.htm
The doomed-to-Hell infidels are bankrupt, and they're on their way to Eternal Destruction. They think it is laughs and jokes.
Take care,
Osama Abdallah
Yes brother we agree that the Surah Nuh is made of 950 letters but these are Muslims making this claim and they also believe in the Quran. They just say the 950 years things is interpreted differently. So can you shut these hypocrites up by refuting it point by point?
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GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Noah
« on: June 18, 2021, 05:01:56 PM »-Scientifically speaking, it's impossible to determine the age of death of a historical figure whose womb is not examined.
-There is nothing that makes his age of death impossible. Allah is All-powerful.
Jazakumullah for the answer. However they made many points and not just this one.
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