Meaning and Tafsir
972 questions
How can the two narrations reported by Al-Tirmidhi regarding the revelation of Surat Al-Rum be reconciled, given that one indicates its revelation in Mecca, and the other indicates its revelation after the Battle of Badr?
Why did Moses (peace be upon him) ask for the untying of "a" knot from his tongue instead of untying the entire knot of his tongue, even though he knew that Allah Almighty said to him: (He said, "You have been granted your request, O Moses")?
What is the wisdom behind the first address to the believers in the Quran, specifically in Surat Al-Baqarah, beginning with the Quranic command: (O you who have believed, do not say 'Ra'ina' but say 'Undhurna' and listen. And for the disbelievers is a painful punishment), instead of another command? And is this considered among the beauties of the verse?
Did the table descend from heaven or not, and what is the most preponderant opinion on this matter?
Are "those who wronged" in verse 47 of Surat At-Tur different from "the deniers" mentioned in verse 11 of the same surah, and what is the meaning of "short of that" mentioned in verse 47?
Why does the Quran omit the letter "ya" from the end of some words, such as "yasri" (يسرِ), "qawmi" (قومِ), and "rabbi" (ربِ)?
Is it permissible to read the Quran without understanding its meanings?
How can we reconcile the Prophet's — may Allah's peace and blessings be upon him — forgetting parts of the Qur'an, as mentioned in Sahihs of Al-Bukhari and Muslim, with Allah's saying: {We shall make you recite, so you shall not forget Except what Allah wills} (Al-A'la: 6-7), and is it true that his forgetting only occurred before the revelation of this verse?
Does the description of the Houris as "بيض مكنون" (guarded pearls/eggs) mean a yellowish-white color, and does this interpretation contradict the description of their whiteness as like pearls?
Is Naskh and Mansukh (the doctrine of abrogation in Islamic law) a belief that must be held, or is it a matter of scholarly disagreement, such that one who denies it is not considered an apostate?
Were the verses (And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers) and (the wrongdoers) and (the defiantly disobedient) revealed only concerning the Jews and Christians?
I am researching the topic: Manifestations of Repetition in the Holy Qur'an.
What is the ruling on studying "Tafsir Madarik al-Tanzil by al-Nasafi" and "Tafsir al-Baydawi," and are their exegetes among the scholars of Ahl al-Sunnah, or are they from others, such as the Ash'aris?
Why was the expression "Today" mentioned in the noble verse: ﴿This day are (all) good things made lawful for you. The food of those who were given the Scripture is lawful for you﴾, even though Allah Almighty did not forbid the slaughtered animals of the People of the Book neither before nor after the revelation of this Surah?
How did the Children of Israel inherit the treasures, gardens, and dwellings of Pharaoh and his people, even though they left Egypt before Pharaoh's destruction and did not return to it?
Is the smoke from which the heavens were created water vapor?
Does the translation of "rabwah" in Surat Al-Baqarah, verse 265, necessarily mean "a garden on high ground that yields double the produce of others," and is there a consensus on Ibn Abbas's interpretation of it as "a raised place on the earth, which is the best place for plants"? And why was a high place specifically mentioned when there are other fertile places, and does the description of a "rabwah" apply to a fertile low-lying place? And has science proven the superiority of fertile elevated places, and where are these places found, and what about the effect of elevation on drought?
What is the interpretation of the two apodoses in the story of Prophet Jonah in Surat As-Saffat and Al-Qalam, and was the consequence that would have occurred had it not been for Allah's intervention his remaining in the belly of the whale or his being cast forth censured?
What happened to the infidel village from which the People of the Cave fled, between the period in which they slept and the period in which they awoke, so that its people became believers and its king righteous? And did God send a messenger to them, or did He destroy the village and bring a believing people to inhabit it?
Is it permissible to reflect upon the Quranic verses "follow the path of those who turned in repentance" and "fell down bowing, and turned in repentance" and to try to connect them? What is the ruling on such reflection?
Why was the word "بها" (with it/therein) used in His, the Almighty’s, saying: "A spring whereof drink those nearest [to Allah]" instead of "منها" (from it)?
Isn't the Quranic mention of the Children of Israel being favored above the worlds evidence of their superiority in prophethood, knowledge, miracles, and culture?
What is the authenticity of the hadiths mentioned in the books of Ahl al-Sunnah wal-Jama'ah regarding the interpretation of the Almighty's saying: "He has released the two seas, meeting [side by side]" as a reference to Ali and Fatimah, and what are the sound chains of narration for those traditions?
Why is there no prohibition, rebuke, or warning to the Jews and Christians in the verse from Surat Al-Ma'idah (5:18), while there is such in the verses of Surat Maryam (19:88-92), even though both surahs declare God to be free from partners and offspring?