Meaning and Tafsir
904 questions
How can God's promise to humiliate the Children of Israel be reconciled with the noble verse, "It may be that your Lord will have mercy upon you; but if you return [to sin], We will return [to punishment]; and We have made Hell a prison for the disbelievers," which refers to God's mercy upon them after their destruction?
Is Ibn Kathir blameworthy in his tafsir because he described the ant that Solomon (peace be upon him) spoke to as "lame and..."?
What is the meaning of Allah's saying: "But it was made to appear to them as such" [Qur'an 4:157], and what is the divine wisdom behind this resemblance?
Who are the two exegetes of the book (Tafsir al-Jalalayn)? May Allah reward you.
What is the verse that mentions Mecca being at the center of the world, and what is the name of the Surah in which it was mentioned?
What is meant by the interpretation of His saying, may He be exalted: "But no one knows its interpretation except Allah and those firmly rooted in knowledge," and is it its exegesis?
What are "abrogating and abrogated" and why were they brought together and not each one of them in a separate book?
What is the opinion of the people of knowledge concerning Isma'il ibn 'Abd al-Rahman ibn Abi Karimah al-Suddi al-Kabir, and is his opinion to be taken as an authority?
Shall we see the prophets and messengers in Paradise?
What is the meaning of "they prostrate" (yasjudoon) in His (Allah's) saying: "So what is [the matter] with them that they do not believe? And when the Qur'an is recited to them, they do not prostrate"?
What is the reason for mentioning the word "طariqan" (path) in the singular in the verse "Strike for them a path through the sea, dry," even though the interpretation of the verse indicates the splitting of twelve paths?
What are the reasons for the revelation of Surat al-Waqi'ah?
What are the best interpretations of the Holy Quran that include all meanings and detailed explanations?
What is the difference between "qitr" (molten copper/brass) and "nuḥās" (copper) mentioned in the Quranic verses: "And We caused a fount of [molten] copper to flow for him" and "Bring me, that I may pour over it molten copper" and "There will be sent upon you a flame of fire and [molten] copper [to scald you]"?
What is the ruling on creating a WhatsApp group for reflecting on and studying the Quran by posing questions and answering them based on the members' understanding, then correcting the answers using forums or articles by Ali Mansour Kayali? What is the correct method for reflection (tadabbur)? And what is your opinion on Kayali's articles, some of which are seen to contain philosophy unrelated to religion?
What is the grammatical analysis (اعراب) of the hamza in "إلا إنهم ليأكلون الطعام" and why is it specifically broken (مكسورة) in this particular instance and not elsewhere in the Qur’an?
Is the meaning of the Almighty's saying: "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments. That is more suitable that they will be known and not be abused" that the believing woman should cover her body with the jilbab from the eyes of men, and be characterized by good morals to approach the ethics of the wives and daughters of the Prophet, and thereby not be exposed to harm?
What do we understand from the verse: "Have they not traveled through the land, so that their hearts (minds) may be able to reason thereby?" (Qur'an 22:46)? And does this mean that thinking is located in the heart and not the brain, and that the heart, the seat of emotions, is also the seat of abstract rational thought, and if so, what is the function of the brain?
Does Surah An-Nisa, Ayah 15: "And those who commit unlawful sexual intercourse of your women – establish evidence against them with four [witnesses] from among you. Then if they give testimony, confine them to houses until death takes them or Allah ordains for them [another] way," speak of a ruling different from stoning, and when is each of them implemented?
What is interpretation (tawil)?
Is Alexander the Great Dhu al-Qarnayn mentioned in the Hadith, especially since he believed he was the son of a god? And who is Dhu al-Qarnayn mentioned in the Hadith if it is not Alexander?
What is the reason for the the differing spellings of similar words in the Holy Quran, such as "إنما" (innama) and "إن ما" (in ma), or "إما" (imma) and "إن ما" (in ma)?
Is it permissible to name a girl "Anna" (Hannah), given that it is the name of the Virgin Mary's mother mentioned in the interpretation of the Quran and the Gospel?
Is it correct to say that the meaning of "Then We clothed the bones with flesh" is that the flesh was a covering for the bones, and it does not necessitate the bones remaining unclothed before that, as stated in the Tafsir of Ibn Ashour? And is it obligatory to refer the knowledge of ambiguities back to Allah Almighty?