vragen over de islam 3

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Op woensdag 7 maart 2007 18:24 schreef k3vil het volgende:
Wat betekend het woord: "Koran" (quraan) eigenlijk?

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The earliest attested usage of the word "Qur'an" is in the Qur'an itself(see 12:2 for example). The majority of Muslims scholars hold that the word "Qur'ān" constitutes a masdar (verbal noun) and is derived from the Arabic verb قرأ (qara'a) ("to read" or "to recite"), which is its root word.[19] [20][21] Most western scholars believe the word is derived from the Syriac ḳeryānā, meaning "scripture reading, lesson" and used in Christian liturgy. Welch in Encyclopedia of Islam states that there is some support for both of these theories and comes up with his own conclusion that the "term Qur'an originated in the Qur'an itself to represent the Syriac ḳeryānā, but was based on an Arabic masdar form qara'a."[19]

The word "qur'an" has been used within the Qur'ān about 70 times. The verb qara'a occurs 17 times: it usually means “recite”, but occasionally “read (aloud?)”.[19]

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Op vrijdag 9 maart 2007 11:11 schreef gr8w8 het volgende:
De Pers ( )van gister, pagina 6, is wellicht ook wel leuk leesvoer over de Imamopleiding. Let op, .pdf, hier te vinden.

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Op donderdag 22 maart 2007 22:32 schreef static het volgende:
Klopt het dat Moslima niet mogen 'daten' maar alleen maar op zoek mogen naar een huwelijkspartner en daarmee spreken? Of is dat een beetje zwart-wit?

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Op donderdag 22 maart 2007 22:56 schreef static het volgende:
Maar voor de verloving moet er altijd een ouder present zijn, zelfs bij een telefoongesprek, klopt dat ook?

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There is a Period during which Divorced Women remain in Their Homes

The Prophet was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah's statement,

[يأيُّهَا النَّبِىُّ إِذَا طَلَّقْتُمُ النِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ]

(O Prophet! When you divorce women, divorce them at their `Iddah) Al-Bukhari recorded that `Abdullah bin `Umar divorced his wife, during the lifetime of Allah's Messenger , while she was menstruating. `Umar bin Al-Khattab mentioned that to Allah's Messenger . Allah's Messenger became angry and said,

«لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتْى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا، فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ بِهَا اللهُ عَزَّ وَجَل»

(Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the `Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words,

«فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ يُطَلَّقَ لَهَا النِّسَاء»

(This is the `Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard `Abdur-Rahman bin Ayman, the freed slave of `Azzah, questioning `Abdullah bin `Umar. And Abu Az-Zubayr heard the question, "What about a man who divorces his wife while she is still on her menses'' `Abdullah answered, "During the time of Allah's Messenger , `Abdullah bin `Umar divorced his wife who was menstruating in the life time of Allah's Messenger . So Allah's Messenger said:

«لِيُرَاجِعْهَا»

(Let him take her back.) so she returned and he said:

«إِذَا طَهُرَتْ فَلْيُطَلِّقْ أَوْ يُمْسِك»

(When she is pure, then either divorce or keep her.) `Abdullah bin `Umar said, "Allah's Messenger recited this Ayah: (ياأَيُّها النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ فِي قُبُلِ عِدَّتِهِنَّ) (O Prophet! When you divorce women, divorce them at their `Iddah) And `Abdullah (Ibn Mas`ud) commented on Allah's statement,

[فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ]

(divorce them at their `Iddah) He said, "Purity without intercourse.'' Similar was reported from Ibn `Umar, `Ata', Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from `Ikrimah and Ad-Dahhak.`Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah;

[فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ]

(divorce them at their `Iddah), "He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once.'' And `Ikrimah said about

[فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ]

(divorce them at their `Iddah), "The `Iddah is made up of clean- liness and the menstrual period.'' So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one's wife before the marriage was consummated. Allah said,

[وَأَحْصُواْ الْعِدَّةَ]

(and count their `Iddah.) meaning, count for it and know its beginning and end, so that the `Iddah does not become prolonged for the woman and she cannot get married again,

[وَاتَّقُواْ اللَّهَ رَبَّكُمْ]

(And have Taqwa of Allah, your Lord.) in this matter.

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Op vrijdag 23 maart 2007 10:18 schreef Diederik_Duck het volgende:

[..]

Hij vast niet, maar jij wel (toch?).

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Ik vind dit wel een interessant thema: je noemde gister de tafsir, een soort van exegese ala de Bijbel naar ik begrijp. Ondanks dat de Koran als het van god gegeven woord wordt gezien, is er uiteraard interpretatie van die teksten nodig (zoals elke tekst interpretatie nodig heeft); is het nu zo dat die interpretaties met de tijd ook (kunnen) veranderen? Waardoor ook de positie van Mohammed als boodschapper kan veranderen? En de islam door de tijd heen ook een andere invulling kan krijgen (voortschrijdend inzicht)?