Meaning and Tafsir
904 questions
What is the ruling on listening to the Holy Qur’an accompanied by translation, and what is the ruling on listening to the translation alone?
Does the ewe in the verse: "Indeed, this is my brother; he has ninety-nine ewes, and I have one single ewe. So he said, 'Entrust her to me,' and he overcame me in speech" refer to a wife or a ewe from animals, based on the interpretations of Al-Sa'di, Al-Tabari, and Al-Qurtubi?
Given that the two corruptions mentioned in Surat Al-Isra have already occurred and concluded, how can one explain the current corruption being perpetrated by the Jews on Earth in light of Allah's saying: "And if you return [to wrongdoing], We will return [to punishing you]," and can their current actions not be considered corruption since the two [foretold] corruptions have already taken place?
Is the Almighty's saying, "for verily thou art in Our eyes," addressed to all humanity, or exclusively to the Messenger, may God's prayers and peace be upon him?
Does the noble verse: "Say, 'If I go astray, I only go astray to my own loss; and if I am guided, it is by what my Lord reveals to me. Indeed, He is All-Hearing, Ever-Near,'" imply the possibility of the Prophet (peace be upon him) and his followers going astray?
How can a Muslim's heart be reassured and doubts about the existence of Allah and the truthfulness of Islam be dispelled, especially with the presence of whispers that question whether this nation is on the right path to the exclusion of others, and inquiries about the nature of the Quran's revelation and its multiple readings, taking into account the Prophet of Allah's request to see Allah to reassure his heart?
Do the mentioned arguments—regarding differentiating between one who heard and was pleased and one who was displeased, and by analogy to one who abandons prayer out of laziness, and the spread of offensive videos, and that the conveyor of disbelief is not a disbeliever, and the difficulty of declaring someone a disbeliever—absolve one's responsibility before Allah the Almighty, or is it obligatory to adhere to the apparent meaning of the Quranic text "then indeed you would be like them" and the Hadith "whoever abandons it has disbelieved"?
What is the wisdom behind the word "warāʾ" (وَرَاء) appearing in the Holy Quran with the meaning of "amām" (أَمَام - in front of) in verses such as: (From behind him is Hell, and he will be given to drink of purulent water) and (And there was behind them a king who seized every [suitable] ship by force)?
Why did Allah specifically address the Children of Israel in the verse: "Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, after that, throughout the land, were transgressors"?
What is the ruling on mentioning one's lineage or association with countries when introducing oneself, and is it part of the Sunnah or blameworthy boasting?
Did Allah ordain for Yusuf deceit, trickery, and manipulation of evidence to achieve His will, as stated in His verse: "And thus did We plan for Yusuf"?
Is the wisdom mentioned in the noble verse, "He grants wisdom to whom He wills," restricted to prophets only?
Why does the Qur'an generally address men rather than women?
What is the guidance for the word "min" (مِنْ) in the verse: "Our Lord, indeed I have settled some of my offspring" (Ibrahim/37); especially since Ishmael was Abraham's only son when he was placed at the Kaaba?
Is it permissible to interpret "al-'urf" (the custom) in the verse: "Take what is given freely, enjoin what is good (al-'urf), and turn away from the ignorant" as the custom of the age, knowing that some jurisprudential rulings are based on custom, such as a woman's maintenance, and considering what is customarily a journey in His saying, Exalted is He: "And whoever is ill or on a journey"?
How can the relationship between the stories of the Prophets (Adam, Children of Israel, Abraham) in the first part of Surat Al-Baqarah and the rulings and legislations in its second part be understood, especially with the verse, "To Allah belongs what is in the heavens and what is in the earth. And whether you disclose what is in your souls or conceal it, Allah will bring you to account for it"?
Is the word "الصابئون" (al-Sābi’ūn) in verse 69 of Surat Al-Ma’idah considered a grammatical error, and why did "الصابئين" (al-Sābi’īn) appear in Surat Al-Hajj, verse 17? Are there books that refute these misconceptions, and what are they?
Why didn't the People of the Cave emerge good-looking after such a long period, even though they were young men who believed in Allah the Almighty, as stated in His saying: "If you had looked at them, you would have surely turned away from them in flight and been filled with terror of them"?
Is "Yasin" the name of a Messenger, what is the story of Aal Yasin (Yasin), and what is the virtue of Surat Yasin?
How can the saying of some scholars be reconciled, that the Prophet (peace be upon him) did not mention the meanings of the disconnected letters, with what is stated in the Holy Quran that its verses have been expounded for people, as in verse (1) of Surat Hud and verse (3) of Surat Fussilat?
Do the Quranic verses that condemn the Christians' saying that God is one of three, such as verse 171 from Surah An-Nisa and verse 73 from Surah Al-Ma'idah, refer to the Christians' saying that God, Jesus, and Mary are three, as Ibn Kathir mentioned, or do they speak about the well-known doctrine of the Trinity (the Father, the Son, and the Holy Spirit)? And if the intention was to refer to the saying that Jesus and Mary are one of three, were these verses pointing to a specific sect of Christians? And did the Quran or the Sunnah condemn the doctrine of the Trinity that most Christians believe in (the Father, the Son, and the Holy Spirit), and what about their belief concerning the Holy Spirit?
How can a Muslim remain steadfast in his religion and avoid atheism and agnosticism, given the multitude of sects and the contradiction of fatwas between strictness and leniency?
Is what is meant by the Almighty’s saying: (And He withholds the heaven from falling on the earth except by His permission) the falling of the heaven itself, or the falling of parts of it, such as meteorites and shooting stars?
Does the one who says the Quran is created commit an act of disbelief (kufr)? What is the meaning of this statement? Are there contemporary groups that hold this view? And what is the stance regarding them?