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Quran Clarification Quotes

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Quran Clarification Quotes

“Defining itself is a passion for the Qur’an, whose formal name signifies the blossoming of new life. Other evocative terms it employs to describe itself include: • Hayah: a source of life; • Ruh: an inspired fresh breath of life; • Shifa: a source of internal healing; • Furqan: an intelligent being capable of discernment; • Hakim: a wise and self-aware counselor.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“The truly transformative power of language occurs when these descriptive root terms are used to form words that convey abstract concepts. A three-letter root compound used to name the spine (Q-W-M) is adapted to describe “flexibility.” The root term for a heated pot boiling over (Gh-Dh-B) constructs a word meaning “hot-headed.” A root term describing the process of carefully separating grains (D-R-S) evolves to express “analyzing” or “interpreting.” From physical sources emerge words for the intangible, like the Qur’an’s parable of the healthy tree with roots anchored in the ground while branches stretch toward the heavens.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“Moses’ epic achievement is establishing a divinely inspired system for provoking both Abrahamic critical thinking (Hanif ) and channeling it toward restorative growth (Muslim). This system, embodied in a scripture called the Torah (“instruction” or “guidance”), had to be accessible and practical for ordinary people, with structures designed to assist free-thinkers to unleash their individual potential. Not surprisingly, Moses finds the generation of emancipated slaves quite set in their ways despite the dramatic exodus from Egypt. He ultimately concentrates his energies on training a new generation of disciples—“Only the youth among Moses’ people were open to his mes- sage” (10:83).”

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“The Qur’an describes David as a leader of many skills (Thal-aydi) yet humble (Awwab), calling him a Khalifah—literally, an orchard caretaker. Adam is the only other Quranic figure to earn the moniker for his tending to the Garden of Eden. David earns the title for establishing a second Eden.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“To help inspire refined analysis of the Qur’an’s content, the second field was called Tafsir—literally, “separating strands of raw flax and weaving them into a garment.” Tafsir sought to become an oral tradition for preserving knowledge about how to understand and apply the Qur’an. The field covered the meaning of words (including their Semitic root concepts and the implication of grammatical structures); their context (when it was said, to whom, and why); and their application (initial purpose, lessons for other situations, and distilled wisdom). The field aimed to capture commentary by Muhammad, the historical insights of his companions, and knowledge of preexisting Abrahamic traditions.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“In Abraham’s formula, the Hanif interrogates reality not as a cynic but as a healer, diagnosing injuries in order to repair them. Indeed, Muslim derived from the ancient Semitic root S-L-M, literally “to repair cracks in city walls.” As the integrity of monotheism erodes over time, repairers need to assess the damage and then get to work restoring the fractures”

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“The spiritual world the Qur’an encountered was thus monotheism ascendant but in chaotic crisis. Ironically, claimants to the mantle of Abraham, whose very name means “compassionate patriarch,” were splintered by violent divides. A rich and ancient ancestry lay obscured amidst the dust and debris.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“Appeasement as a policy soon failed. The powerful Babylonian empire, desiring the vast treasures stored in Jerusalem’s Temple, conquered the Holy Land in 586 BCE—razing the building to its foundations. The once glorious city of Jerusalem lay in ruins, a physical embodiment of a spiritual collapse. The Babylonians seized not only the Temple’s material wealth but also carted off its human capital, taking the Israelites’ priests, scholars, and skilled elite back to the court in Babylon—where the exiles wept by its rivers.”

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“From the lowest depths of his jail cell, Joseph identifies himself for the first time with forefathers, reconnecting to his heritage despite being cut off from his family for years. Despite living in a foreign land alone amidst a foreign people, Joseph declares that he has remained true to his people’s core values. One of those values is gratitude, and for the first time Joseph acknowledges that his talents are God-given rather than earned. He has ended up in prison because of unwavering gratitude to a human master who selflessly cared for him, a devotion that mirrors his gratitude to the Divine Master. In this terrible low moment, Joseph sounds fulfilled for the first time in his life, as the principled decision to accept imprisonment provides an uplifting sense of purpose. With renewed appreciation for God’s care, Joseph challenges his fellow inmates to reject backstabbing pagan deities whose flaring egos drive them to relentlessly pursue self-aggrandizement at the expense of others. As humans naturally emulate the characteristics of their deities, Joseph prefers an ethical and compassionate Divine Mentor.”

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“In one sense, the Qur’an regards the Torah and the Gospel as older siblings— and looks on with dismay at the family feud tearing apart Abrahamic cohesion. In another sense, the Qur’an exists as an orphan. It presents the first Abrahamic scripture in Arabic, delivered by an Arabian prophet. Claiming a lineage back to the Torah yet revealed in a thoroughly pagan society, the Qur’an enjoys an insider-outsider status—one that empowers it to look lovingly yet critically at its ancestry. This complex inheritance means the Qur’an is aware of its roots yet free to develop its own identity without being confined by parental oversight.”

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“As it devises its own system, the Qur’an takes pains to explain its reasoning. For example, the admonition against indulging in alcohol and gambling is justified by the “immense social harm” both can cause, especially the ripple effect of damage to others via drunken violence and crippling debt (addicts in Arabia often sold their own children into slavery to repay debts).”

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“The Qur’anic experience went far beyond reading, chanting, or memorizing. The Qur’an was not merely ink on parchment, sounds emerging from someone’s throat, or ears listening to recitation. Rather it was the precious moment when inspired audiences found the courage to blossom out of stagnation, opening once-closed petals to reveal dormant potential ready to be unlocked.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“A formidable life-giving force that can be misused for destruction, the Qur’an needs to be handled with care. Given the stakes, this book aims to translate the Qur’an’s ideas in meaningful ways for popular audiences—mirroring the Qur’an’s own effort to convey a mindset of blossoming to people of all backgrounds.”

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“While today the Qur’an is viewed in retrospect as the grand scripture of powerful and triumphant empires, virtually its entire unfolding was defined by corresponding experiences of persecution, banishment, slander, and other intense suffering endured by its followers. In many ways, the Qur’an is the product of pain and sorrow.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“The Qur’an works very hard to maintain a balance between uplifting inspirational rhetoric and the realistic awareness that the world can be a very dangerous place. As a responsible guardian, the Qur’an recognizes it cannot inspire without also warning. It sees potential for greatness in all people, while also cautiously acknowledging that human beings can abuse others. In the end, the Qur’an reminds its audience that there is only one fully trustworthy guide: the Divine.”

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“Even as flawed human beings inevitably corrupt and obscure the natural monotheistic order, all hope is not lost. Just as inevitably, prophets emerge to issue bold calls to restore a nurturing relationship with the Divine. As the Qur’an explains, “Humanity was of one faith, then they transgressed against each other, so the Loving Divine sends the prophets as guides” (2:213). The English term “prophet” suggests someone foretelling the future, yet Semitic prophets are more focused on recovering a precious heritage in order to chart a better future. The Nabi, the Semitic term for prophet, describes an unlikely source of water bubbling up in an unexpected location, like a desert spring. The Nabi is rarely a prominent elite, but rather an unlikely leader who selflessly connects with divine truth that inexorably bubbles up inside.”

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Book:The Life of the Qur'an: From Eternal Roots to Enduring Legacy
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“The translations presented in this book attempt to capture at least some of the Qur’an’s depth and uniquely compelling exploration of human psychology, emotions, and behaviors. Readers familiar with past translations are asked to keep an open mind as they explore the following pages. The Qur’anic translations presented here aim to convey an appreciation of the original text as traditional Islamic scholars understood it—and not necessarily as some ideologically motivated translators have at times sought to portray it.”

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“At age ten, I set out to find a Qur’an teacher who could open a gateway into this unknown world. Every other day after school I would ride the bus for an hour to study with a young African scholar for two-hour sessions. He sat opposite me cross-legged on the floor, our knees touching. I was captivated by the huge bookcases behind him laden with decorated Arabic tomes. My teacher placed a large blue book between us and began guiding me to read the opening chapter of the Qur’an. In our first session, it took two hours just to limp through the first line as I struggled to precisely pronounce the letters.”

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“Blindly inheriting idols reflected how polytheism froze critical thinking. A stone statue might be designed to appear awe-inspiring, but its inherent lack of physical dynamism signified a stagnant worldview. The Qur’an repeatedly invokes the Arabic term for idol—sanam—literally, “frozen in time.”

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“In the Qur’an’s telling, Abraham after much reflection declares himself a Hanifam-Muslima (3:67). Typically translated as “a pure Muslim,” both words were archaic Arabic terms at the time of the Qur’an’s revelation and together constituted a dynamic new identity for young Abraham. The root Hanif (cited twelve times in the Qur’an) originally described a tree precariously balanced atop eroding soil in a volatile climate, forced to constantly adjust its roots and branches—and was also used to describe traversing a perilous lava formation. The term connoted the need to constantly rebalance in order to stay safe in unstable situations: remaining true to core roots while having the courage to confront reality. In essence, a Hanif is a healthy skeptic who honestly evaluates inherited traditions. In Abraham’s formula, the Hanif interrogates reality not as a cynic but as a healer, diagnosing injuries in order to repair them. Indeed, Muslim derived from the ancient Semitic root S-L-M, literally “to repair cracks in city walls.” As the integrity of monotheism erodes over time, repairers need to assess the damage and then get to work restoring the fractures.”

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“In the name of God, with the help of God I liked to clarify little bit regarding those Ayahs in the beginning of some Swras in the holy Quran which they are 29 Swras, these Ayas are as follows: {الم ,Swra Al-Baqara, Al-Imran, Al- Ankabwt, Al-Rom, Lukman, Al-Sajda} {المص ,Swra Al-Aaraf} {الر ,Swra Younis, Hud, Yousif, Ibrahim, Al-Hijr} {الر, Swra Al- Raied} {کهیعص, Swra Maryam} {طه, Swra Taha} {طسم, Swra Al-Shuaraa, Al-Qasas} {،طس Swra Al-Naml} {یس, Swra Yasin} {ص Swra Sad} {حم, Swra Ghafir, Fwsilat,Al- Zakhraf, Al-Dwkhan, Al-Jathya, Al-Ahqaf} { حمعسق, Swra Shwra} { ق, Swra Qaf} { ن, Swra Al-Qalam} Dear brothers and sisters if these Ayahs are clarified they will take years. With the assistance of God I would clarify one of the clarifications the letters of the Arabic alphabetical Abjadyah are 28 letters 14 letters are brightness {النورانیة} and 14 letters are darkness {الظلمانیة} the brightness letters are: { ا ح ر س ص ط ع ق ك ل م ن ‌ه ي} the rest of letters are darkness the clarification of these Ayahs In most Swras the God says these Ayahs as oaths and endless sacred God refer to these letters saying these are the holy Quran these are the miracles of Quran , the holy Quran is the light and guidance in the holy Quran lightness is above darkness go and discover the Quran more than the three fourths 3/4 of Quran consist on brightness letters. These Ayahs are the key of supplication, if someone attained the key of God’s door, easily will get close to God’s throne. The letters of Arabic alphabetical Abjadyah as follows: أ ب ج د هـ و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ Clarified by Kamaran Ihsan Salih on 09/06/2027”

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“In the name of God, with the help of God I liked to clarify little bit regarding those Ayahs in the beginning of some Swras in the holy Quran which they are 29 Swras, these Ayas are as follows: {الم, Swra Al-Baqara, Al-Imran, Al-Ankabwt, Al-Rom, Lukman, Al-Sajda} {المص, Swra Al-Aaraf} {الر, Swra Younis, Hud, Yousif, Ibrahim, Al-Hijr} {المر, Swra Al-Raied} {کهیعص, Swra Maryam} {طه, Swra Taha {طسم, Swra Al-Shuaraa, Al-Qasas} {طس, Swra Al-Naml} {یس, Swra Yasin} {ص, Swra Sad} {حم, Swra Ghafir, Fwsilat, Al- Zakhraf, Al-Dwkhan , Al-Jathya, Al-Ahqaf} {حمعسق, Swra Shwra} {ق, Swra Qaf} {ن, Swra Al-Qalam} Dear brothers and sisters if these Ayahs are clarified they will take years. With the assistance of God I would clarify one of the clarifications the letters of Arabic alphabetic Abjadyah are 28 letters 14 letters are brightness {النورانیة} and 14 letters are darkness {الظلمانیة} the brightness letters are: {{ا ح ر س ص ط ع ق ك ل م ن ‌ه ي}} the rest of letters are darkness the clarification of these Ayahs In most Swras the God says these Ayahs as oaths and endless sacred, God refer to these letters saying these are the holy Quran these are the miracles of Quran, the holy Quran is the light and guidance in the holy Quran lightness is above darkness go and discover the Quran more than the three fourths 3/4 of Quran consist on brightness letters. These Ayahs are the key of supplication, if someone attained the key of God’s door, easily will get close to God’s throne. The letters of Arabic alphabetic Abjadyah as follows: أ ب ج د هـ و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ Clarified by Kamaran Ihsan Salih on 09/06/2027.”

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“بسم اللە الرحمن الرحیم {وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ} البقرة ١٨٧ In the name of God, God says in this Ayah {eat and drink until the white thread appear from the dark thread in the dawn then continue your fasting till night} dear brothers and sisters the appearance of the white thread from the black thread means when the color of the sky changes from the black to dark gray. Until that time you have right to eat and drink and that time the Fajir prayer will begin, the meaning of night in this Ayah is the sunset, there is another important thing to remember glorify God as much as you can before the sunrise and before the sunset because they have specialty for God, God says {وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ} 39 Swrah Qaf {means with thankfully glorify your God before sunrise and before sunset} there are also lots of other Ayahs regarding glorifying God before sunset and sunrise. Calrified by Kamaran Ihsan Salih 30/05/2017”

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“بسم اللە الرحمن الرحیم إِنَّ رَبَّكُمْ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ (فِي سِتَّةِ أَيَّامٍ) ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلا لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ {٥٤}{الأعراف } قُلْ أَإِنَّكُمْ لَتَكْفُرُونَ بِٱلَّذِي خَلَقَ ٱلأَرْضَ( فِي يَوْمَيْنِ) وَتَجْعَلُونَ لَهُ أَندَاداً ذَلِكَ رَبُّ ٱلْعَالَمِينَ * وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَاتَهَا فصلت {٩} اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا (فِي سِتَّةِ أَيَّامٍ) ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ السجدة {٤} وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ (وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ) الحج {٤٧} In the name of God I want to clarify a bit about the verses that God mentioned six days and two days in, in Swra Al-Aaraf verse 54 Allah says that God created the heavens and the earth in six days, and in Swra Fwsilat verse 9 Said that the earth was created In two days, in Swra Sajda God created the heavens and the earth and among them in six days. The most important thing here is to understand and pay attention to the heart of Swra Al-Haj God says one day of God is a thousand years as you count that means six days of Lord equals to 6000 years among us. Clarified by Kamaran Ihsan Salih on 4/7/2017”

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“I would clarify regarding these verses as God mentioned in some Swras. In Swra of Al-Nisaa verse 15 says { And those who come to the obscene of your wives, testify four witnesses among you{believers in God}, if they testified keep them in the house till death or the God make a path for them In the Swra Al-Israa verse 32 God says {Do not get close to fornication it is an obscene and a bad path} In the Swra Al-noor verse 2 God says {The adulterers female and male whip each of them a hundred whips and do not mercy them in the religion of God if you are believers in God and the end day let some believers to testify their punishment {2} the male adulterer only comet sexual intercourse with female adulterer or polytheists and the female adulterer only comet sexual intercourse with male adulterer or polytheists and that prohibited for believers{3} and those who accuse chaste woman and do not provide four witnesses whip them eighty whips and do not accept their testimony ever and those are the defiantly disobedient{4} only those who repent after that and reformed God is forgiven and merciful{5} And those who accuse their wives and do not have any witnesses their testifying will be four testimonies by God as he is honest{6} And the fifth {oath and testimony by God} a curse of God on him if he was not honest(7) And the punishment will not occur on her if she gives four testimonies by God that the man is a liar(8) And the fifth (fifth time giving testimony by God) the anger of God will be on her if he was an honest . Dear brothers and sisters in the God’s regulation there is not the punishment by stoning till death {hitting by stone} the punishment for married or unmarried is one hundred lashes although a group of believers in God have to be present and witness their punishment. The clarification has been made by Kamaran Ihsan Salih on 11/07/2017”

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“((والشيخ والشيخة إذا زنيا فارجموهما البتة)) {{Thus the old man and the old woman if they conducted fornication absolutely stoning them}} this verse is not the a Quranic verse or neither was in Quran, but till now some Muslims are practicing this verse by stoning people as they claim which it is a reproducer { المنسوخ} of Quran, any verse of Quran must contain on brightness letters means at least the brightness letters must be three fourths ¾ not less, that is why the God used some letters in the beginning of some Swras as the miracle of Quran and used them as an oath as well as sacred of Quran, if we analyze this verse into letters we can find as follows: brightness letters in this verse are {{ ا ل ي ا ل ا ا ن ي ا ا ر ه م ا ا ل }} the darkness letters are {{ و ش خ ش و ز خ ذ ة ف ج ة ب ت }} they are 17 brightness letters and 14 darkness letters the three fourths ¾ should be 22 letters, any verse of Quran must not be less than three fourths of brightness letters. This is the prove of this verse is not a Quranic verse clarified by Kamaran Ihsan Salih on 16/07/2017”

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“In the name of God, with the help of God I liked to clarify little bit regarding those Ayahs in the beginning of some Swras in the holy Quran which they are 29 Swras, these Ayas are as follows: {الم, Swra Al-Baqara, Al-Imran, Al-Ankabwt, Al-Rom, Lukman, Al-Sajda} {المص, Swra Al-Aaraf} {الر, Swra Younis, Hud, Yousif, Ibrahim, Al-Hijr} {المر, Swra Al-Raied} {کهیعص, Swra Maryam} {طه, Swra Taha {طسم, Swra Al-Shuaraa, Al-Qasas} {طس, Swra Al-Naml} {یس, Swra Yasin} {ص, Swra Sad} {حم, Swra Ghafir, Fwsilat, Al- Zakhraf, Al-Dwkhan , Al-Jathya, Al-Ahqaf} {حمعسق, Swra Shwra} {ق, Swra Qaf} {ن, Swra Al-Qalam} Dear brothers and sisters if these Ayahs are clarified they will take years. With the assistance of God I would clarify one of the clarifications the letters of Arabic alphabetic Abjadyah are 28 letters 14 letters are brightness {النورانیة} and 14 letters are darkness {الظلمانیة} the brightness letters are: {{ا ح ر س ص ط ع ق ك ل م ن ‌ه ي}} the rest of letters are darkness the clarification of these Ayahs In most Swras the God says these Ayahs as oaths and endless sacred, God refer to these letters saying these are the holy Quran these are the miracles of Quran, the holy Quran is the light and guidance in the holy Quran lightness is above darkness go and discover the Quran more than the three fourths 3/4 of Quran consist on brightness letters. These Ayahs are the key of supplication, if someone attained the key of God’s door, easily will get close to God’s throne. The letters of Arabic alphabetic Abjadieh as follows: أ ب ج د هـ و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ Clarified by Kamaran Ihsan Salih on 09/06/2017.”

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