u/Either_Pianist_9480

no way this is all happening this week, everything must burn to reset

when you look at the attire what does it remind you of?

fire man outfit right?

>!THE FRIDAY PRAYER IS AN UNQURANIC INVENTION!<

SECTION 1: THE 10 QUESTIONS THAT BREAK THE FRIDAY PRAYER ARGUMENT

Q1. Every day of the Arabic week is named by NUMBER: Sunday = day ONE (ahad), Monday = day TWO (ithnayn), Tuesday = day THREE (thalatha), Wednesday = day FOUR (arbia’a), Thursday = day FIVE (khamis), Saturday = day SEVEN (sabt). But “Friday” = day of GATHERING (jumu’ah) — not day SIX (saadis). Why does the pattern break? Because jumu’ah REPLACED the original number, as an afterthought intruder that breaks the pattern.

Q2. If 62:9 were about a FIXED weekly prayer at a KNOWN time (Friday noon), why would it need a special reminder to “hasten” when called? Dawn salat doesn’t have a verse saying “leave your sleep.” A fixed appointment doesn’t need an emergency reminder. But an UNEXPECTED call during business hours does.

Q3. The Quran says يَوْم (yawm) — which means any period of time from a moment to an eon, NOT necessarily a calendar day. And الْجُمُعَةِ comes from the root ج-م-ع meaning “gathering/assembly.” So يَوْمَ الْجُمُعَةِ literally means “a time of gathering” — not “Friday.”

Q4. 62:9 says “cease all TRADE” (الْبَيْعَ). If this were about a holy prayer day, why specifically mention trade? Because the context is a marketplace or public gathering where trade is happening — not a mosque.

Q5. 62:11 says “when they see TRADE or ENTERTAINMENT, they rush to it and leave you standing.” Does this sound like a structured Friday prayer? People leaving mid prayer to chase a trade caravan? This describes an ad hoc communication session during business hours, not a fixed ritual.

Q6. The Quran says the daytime is “made for livelihood” (78:11, 17:12) and at daytime one is “hard pressed with a long schedule of occupations” (73:7). There is NO mention of any regular daytime salat in the Quran. So where does a mandatory midday Friday prayer come from?

Q7. The Quran never uses the phrase “salat al jumu’ah” (Friday prayer). It says “salat” on “yawm al jumu’ah” — communication at a TIME OF GATHERING. Those are different things. Yawm al jumu’ah doesn’t mean salat al jumu’ah.

Q8. If Friday were a divinely sanctified day, why does the Quran say “once the salat is complete, DISPERSE through the land and seek provisions” (62:10)? A holy day of rest would not instruct you to immediately go back to work. This is the opposite of Sabbath.

Q9. The Quran never mentions “week” (أسبوع / usbue) at all. The concept of a 7 day week is culturally arbitrary with no astronomical basis. A universal divine revelation wouldn’t fix rituals to a culturally specific calendar unit it never mentions.

Q10. Not a SINGLE surviving Friday sermon from the Prophet exists. If Friday prayer were a central institution of Islam from the beginning, where are the khutbahs? The absence of any surviving Friday sermon puts the entire tradition to rest.

“Adam” in the Quran is not merely presented as the name of a single man, but as a symbol for humanity itself. Across multiple passages, the Quran interchangeably uses “Adam,” “man” (bashar), and “human” (insaan) within the same narrative, suggesting the story is about the emergence and development of humankind rather than the instant creation of one individual. The Quran repeatedly addresses humanity collectively before mentioning Adam, reinforcing this broader anthropic meaning.

The Quran also describes human origins through many different stages and materials: dust, clay, sticky clay, refined clay, black mud transmuted, and growth from the Earth. Rather than contradicting each other, these descriptions can be read as successive stages of development. Verses like 71:14 (“He created you through stages”) and 71:17 (“He made you grow from the Earth as a growth”) strongly emphasize gradual processes rather than instantaneous creation.

One of the clearest examples appears in 7:11:

“We created you, THEN fashioned you, THEN told the forces: comply with Adam.”

The repeated use of “then” (ثُمَّ) indicates sequence and progression over time. The Quran distinguishes between creation and fashioning, suggesting a developmental process. Other verses describe humans as not even being “a thing mentioned” for a long period of time (76:1), implying pre-human stages before fully conscious humanity emerged.

The Quran’s Adam narratives also repeatedly connect human origins to broader cosmic and earthly processes. In several passages, the story is preceded by references to the creation of the heavens, the Earth, mountains, ecosystems, and balance in nature. The angels’ question about humans spreading corruption and shedding blood suggests awareness of earlier violent beings or hominid predecessors before the emergence of conscious humanity as “khalifah” — an inheritor or successor upon the Earth.

Finally, the Quran’s phrase “Be, and it is” does not necessarily imply instant materialization. In 3:59, Adam is compared to Jesus, yet Jesus himself developed gradually through birth and pregnancy. The Quran consistently presents creation as unfolding through stages, balance, growth, and transformation. When all seven Adam passages are read together holistically, they form a narrative far more consistent with gradual human development and evolution than with literal instantaneous creationism. https://www.tiktok.com/t/ZTkW8YoRA/

so far every frag I got annoys me, i got the ysl matte black one, france magnetic blue one, the gold jeal Paul, they all suck to me now, is this byredo good frl

was that the military? I saw it earlier when I was around Cassidy Market

Slippery slope fallacy. He’s equating consensual adult homosexual relationships

with bestiality.

That’s a category error. The Quran is talking about human relationships, not animal Nikahs. They’re jumping categories to avoid the actual question. they couldn’t stay in the same category: humans.

Are animals part of the human marriage category in the Quran, or are you avoiding showing a prohibition verse?

Where does the Qur’an include animals in human marriage laws inheritance, contracts, or witnesses? they were just avoiding the actual question

2017 2022 2026

Kendrick Lamar for the New York Times (2017-2026) he always dropped an album every time

This verse says God created male and female. I agree. But describing what God created is not a legal restriction on who can love whom. The Quran also says God created night and day (91:3-4). That doesn’t make it haram to be awake at night. God created the sun and moon (91:1-2). That doesn’t prohibit stargazing. Describing creation is a statement of biology, not a marriage law.

And ِ وْﺣ $ َ ٮ5ْﻦWاﻟز means ‘the two pairs’ — dual of زَوْج. As two pairs it could mean: a male-female pair is one configuration among the pairs God created. It describes what exists. It doesn’t restrict what’s permitted

Slippery slope fallacy. He’s equating consensual adult homosexual relationships

with incest and bestiality. The brother argument is his strongest version because he’ll say

“Quran doesn’t explicitly prohibit it either.”

without saying a word he’s trending, he’s being attacked by pop side today for being higher than ariana grande on greatest vocalist of all time list by consequence and yesterday hiphop was mad at the greatest American song writer list 🤣 somebody gotta make them mad

Wudu, ghusl and tayammum are not ritual purification as they were originally intended for practical hygiene for the sake of civility before public meetings.

the similitude of one who passed through a town which had fallen into ruin. Now, like any story, this story is also narrated in the Quran in the past tense, apparently giving a first impression as if it is relating an event of the past. However, because it is a parable with certain moral intent, it is not time-bound. As a ‘thought experiment’, here the events are meant to be in all tenses – past, present and future – including present continuous.

*He said: How shall God bring it to life after its death?*While Muslims traditionally understand this popular story as a real historical account, this is obviously a parable meant to illustrate how God’s infinite creative power can resurrect a ghost town, as it can bring the dead back to life: and thus it is meaningfully placed between Abraham’s assertion in verse 258, “My Sustainer is the One who gives life and death”, and his subsequent curiosity, in verse 260, about life’s regeneration from the non-living.

I have stayed here a day or part of a day. Similar answers, involving time sensed as relative, are also given by people after resurrection when asked “How long have you stayed on Earth?” (23:112-114, 17:52, 18:19, 10:45, 30:55-56).

Deeply observe your food and your drink, untouched is it by the passing of years. This is a description of divine nourishment that is eternal and thus feeds the human soul throughout the ages. Mentioned earlier in the same sura, this is the same timeless ‘food and drink’, of spiritual awareness (2:56-61; cf. 5:112-113), which remains unchanged and untouched by the passing of years.

And deeply observe your donkey! The donkey is the crude creature, the carrier (16:8-9, 62:5, 31:19). It appears to symbolize the animal part of human existence, i.e. the physical body that carries the soul. While this corporal vehicle is transitional and mortal, it is capable of being renewed by fresh growth. In contrast to the prevalent understanding, the verse doesn’t say that the donkey is dead. Rather it asks to deeply observe the resurrected ‘donkey’ (the fleshly carrier of human soul; note ‘Thus We make you a symbol for the people’) and the process of its creation and re-creation (note ‘… the bones, how We erect them together and …’).

And deeply observe the bones, how We erect them together and then clothe them with flesh. This is in line with the similar Quranic references to the “assembling of bones and clothing them with flesh” in descriptions of man’s birth and resurrection (23:14, 36:77-82, 75:3-4; cf. 17:49, 19:4, 23:35, 37:16, 56:47, 79:11).  In all these instances, like many other places, the Quran points to the ever-recurring miracle of birth, preceded by the gradual evolution of the embryo in its mother’s womb, as a visible sign of God’s infinite creative power to regenerate life, and therefore also to resurrect the dead (36:77-82).

The word arsh (throne, roof, dominion, ʿa-r-sh, ʿarsh) occurs total 29 times in the Quran – out of which, 22 times in reference to the Throne of God. In addition, in one occasion (2:255), an analogous word kursi(seat, chair, footstool, q-r-s) appears to imply a very similar connotation and is generally understood as a reference to the Throne of God.

Now, because God is High above any physical dimension like space and time, “it is obvious that His ‘throne’ has a purely metaphorical connotation, circumscribing His absolute, unfathomable sway over all that exists or possibly could exist”. Apart from a few literalist sects, such as the Salafis/Wahhabis, the vast majority of Islamic scholars, including Sunnis, Shi’is and Mu’tazilites, believe the Throne is a symbol of God’s power and authority and not as a dwelling place for Himself.

For example, when the Ayatul Kursi says that “God’s throne (kursi, q-r-s) encompasses all of the Heavens and the Earth (2:255)”, it implies that the absolute power and authority of God’s infinite existence encompasses all the finite existences of creation, from the endless vastness of the outer cosmos, throughout all the Highs, to the unfathomable depths of the subatomic world, throughout all the Lows. Clearly, ‘God’s throne’ here doesn’t refer to any literal throne. Rather it is a metaphor that symbolises His Supreme Control and sovereignty in cosmic governance. The same allegorical implication applies to the occasions where the Quran depicts the malaika/controllers as carrying the Throne of God (i.e., carry out His natural laws, 40:7; cf. 69:17) and praising His glory

The Quran describes human biology in the context of animal biology when it parallelly states that there are divine signs in the creations of humans AND animals (45:4). Apparently, homosexuality – which has been found in at least 1500 animal species including humans – is one of such divine signs. From a Quranic perspective, the presence of LGBT+ (lesbian, gay, bisexual and transgender/transsexual+) people itself must have a profound purpose and meaning within the divine plan. It could be considered as one of the natural expressions of humans’ sexual diversity (42:49-50, 75:39, 30:21-22, 24:31). This diversity in turn is just another expression of the great diversity of nature (16:13). This important awareness is promoted by the very spirit of the Quran itself, which insistently asks us to celebrate all sorts of diversity in creation, wherein we should witness the diverse signs of divine manifestation (13:4).