Sunday, December 20, 2015

The husband wife relationship in the Qur'an


I have slightly updated this document to better represent the meaning of a verse I had in the document.  The previous translation I had for 25:74 was simplistic and missed the point.

The update is:

وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّ‌يَّاتِنَا قُرَّ‌ةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who pray, "Our Lord! Grant unto us wives and offspring who will be a source of comfort/happiness/consolation, and give us (the grace) to lead the righteous."

قُرَّ‌ةَ أَعْيُنٍ is a very powerful phrase in the Qur’an and it means rest, comfort, pleasure, happiness, consolation etc.  Literally it means the coolness of eyes, when used in the Qur’an it means that by which or in consequence of which the eye becomes cool or refreshed or in consequence of which it becomes at rest and sleeps (Dictionary of the Holy Qur’an, by Malik Ghulam Farid M.A.) from a state of sadness, worry etc.

A great example of this is in the story of Musa in 20:28-40, where his mother gets him back alive and safe after having cast him into the river by the command of Allah.  Imagine the sense of consolation and happiness she had, and this is using the same phrase in it correct form for that verse (تَقَرَّ عَيْنُهَا).

The lesson from this is that the wife has a the potential to be a great source of comfort and happiness for her husband and it is for this that a Muslim man can pray to Allah for.

To read the document please visit

Modesty and dress code in the Qur'an


I have updated this file due to some useful feedback received.

This document now reads better All thanks to Allah.

You can find it at or generally at

Feel free to email me with comments on this.


Tuesday, December 8, 2015

Obey Allah and the messenger reanalysed


I have rewritten and reorganised this document and I believe it is better now offering a more complete approach.


First we must summarise what has been learned in the other documents: -
  1. The Qur’an is complete and detailed for our guidance.  This implies that anything not in the Qur’an (by virtue of its completeness) is not binding upon us (45:6).
a.       If what was outside the Qur’an was binding on us, then the Qur’an is not complete.
  1. The excellent example of the messenger/prophet can be found in the Qur’an in the same way it can for Ibrahim.  External sources are not defined or needed.
  2. The only revelation given to Muhammad was the Qur’an.  That is, it is the only guidance from Allah that reaches him.  Those who do not judge by what is REVEALED are unbelievers/wrong doers/rebellious (5:44-50).

The direct consequences of these 3 points are that:
·         Religious guidance can only have as it source the Qur’an/Allah. 
·         It means that there is nothing of the words and practice of the messenger/prophet that is not mentioned in the Qur’an that has any binding value on us now.
·         The role of the messenger/prophet for the generations after him lies in no more than his transmission of the Qur’an.

A major argument of the followers of hadith for the need for and validity of hadith can be found in the “obey Allah and (obey) the Messenger” type ayahs.  These ayahs are of two types:

The first says “Obey Allah and the messenger”:

أَطِيعُوا اللَّهَ وَالرَّسُولَ

The second says “Obey Allah and obey the messenger”.

أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَthis occurs less frequently in the Qur’an.

Allah has used a different phrasing for a reason; these statements do not mean the same thing.  So let’s analyse the ayaat where these are mentioned and understand them logically.

See the rest here

Sunday, December 6, 2015

The Qur'anic dress code for women - updated


I have updated this document a little bit and removed unnecessary comments.

See it at: