Meaning and Tafsir
293 questions
What is the interpretation of the Almighty's saying: "That they may eat of its fruit, and their hands made it not. Will they not then give thanks?"
What are the different grammatical analyses (أوجه الإعراب) of Allah’s saying: {There is to be no Rafath (sexual intercourse or obscene speech), nor Fusooq (disobedience), nor Jidaal (quarreling) during the Hajj} (Quran 2:197), and what are the sayings of the jurists (فقهاء) regarding its understanding, and the rulings (الأحكام) derived from it, along with mentioning the points of disagreement (أوجه الخلاف) and the different schools of thought (المذاهب المختلفة), and is there a view that Hajj is not invalidated by minor or major Rafath?
How can the Usuli principles not based on direct texts from the Quran and Sunnah be applied in legislation?
Does the pronoun "هو" (huwa) in the Noble Verse: "Indeed, it is but a reminder and a clear Qur'an" refer to the Messenger or to the Qur'an, and does the word "الذكر" (al-dhikr) mean the Messenger or the Qur'an, and is it linguistically permissible for a pronoun to refer to two different things in their referential grandeur?
How does a Muslim sister seek knowledge if she lives in a town where people are not interested in studying fundamental Islamic sciences, and what are the recommended books in the science of inheritance (Al-Fara'id/Mawarith) and books on the causes of revelation (Asbab al-Nuzul)?
How sound is this hadith, and what does it mean: "The child, until he reaches puberty, whatever good deeds he does are written for his father or his mother, and whatever bad deeds he does are not written against him nor against his parents. When he reaches puberty, Allah makes the pen flow for him, and He commands the two angels with him to record and to be diligent. When he reaches forty years in Islam, Allah protects him from three afflictions: madness, leprosy, and vitiligo. When he reaches fifty, Allah lightens his reckoning. When he reaches sixty, Allah grants him repentance to Him as He loves. When he reaches seventy, the inhabitants of the heavens love him. When he reaches eighty, Allah records his good deeds and overlooks his bad deeds. When he reaches ninety, Allah forgives him his past and future sins, and grants him intercession for his household, and he becomes Allah's captive on His earth. When he reaches the most decrepit age: 'so that he may not know, after knowledge, anything,' Allah records for him the like of what he used to do of good in his prime, and if he commits a bad deed, it is not written against him"?
Does the Almighty's saying to the angels, "And you did not conceal," mean that what emanated from them were mere thoughts revealed by Allah, and that the discourse clarifies the nature of man and what crossed the minds of the angels?
How can a Muslim reflect upon the Quranic verses that speak of past peoples, and connect them with the verses that describe them later, given the difficulty of recalling the people mentioned several verses prior?
Is the story “An exact measure for an exact measure, and if you increase, the measurer will increase” authentic, and how does it reconcile with the Noble Verse “No bearer of burdens will bear the burden of another” if the punishment for a sin falls upon parties who did not sin?
Is the verse "Then He rose over (istiwa) the Throne" mentioned in seven places in the Holy Qur'an or only six?
I want a translation about Sa'idah al-Asadiyyah?
What is the method for fulfilling a vow to study the exegesis (Tafsir) of the Holy Quran after graduating from university, given the uncertainty as to whether the vow was for the supplementary course or the initial one, and is it permissible to offer expiation (kaffarah) instead of fulfilling the vow?
Is it permissible for me to interpret the Qur’an to my female students, while adhering to reliable interpretations such as Al-Sa'di and others, given that I have memorized the Book of Allah with an unbroken chain of transmission (sanad)?
Was the saying, "Whoever dedicates himself to the service of his religion will live wearily, but will live great, die great, and be resurrected great; and living for the sake of Allah is harder than dying for the sake of Allah," correctly attributed to Sheikh Ibn Baz, and is there anything in it that contradicts sound Islamic principles?
Is it true that the interpretation of the noble verse: "O mankind, what has deceived you concerning your Lord, the Generous?" is that Allah has provided an argument for the disobedient, meaning that Allah's generosity is what has emboldened people to commit many sins, due to the absence of immediate deterrent punishments?
What is the meaning of the word "Al-Sufahaa" from Surat Al-Baqarah, verse number 13?
Is it correct to say, "Verily, after hardship comes ease," and attribute it to Allah, Glorious and Exalted be He, knowing that the Quranic text is, "Verily, with hardship comes ease"?
What is the difference between at-tafsir al-ma’thur and at-tafsir bi al-ma’thur, and what are the characteristics of at-tafsir al-ma’thur and its value during the era of the Companions?
How sound is the article circulating in forums regarding the interpretation of the verse, "And your Lord comes with the angels, rank upon rank," and the issue of seeing Allah in Paradise and standing before Him? Do these interpretations align with the understanding of the People of the Sunnah and the Community and the explanations of Imam Ahmad ibn Hanbal? And what is the response to the Wahhabi accusations against the People of the Sunnah of ta'til (divine disassociation/denial of attributes)?
What is the methodology of interpretation (tafsir) according to Ibn Taymiyyah and Ibn al-Qayyim?
What is the interpretation of the Noble Quran that resembles Tafsir Ibn Kathir in explaining the verses, as opposed to interpretations that focus on the meaning of words, such as Tafsir al-Jalalayn, Aysar al-Tafasir, and Tayseer al-Kareem al-Rahman fi Tafseer Kalam al-Mannan?
ما الفرق بين المعجزات والآيات والبينات؟
Which is better, bowing after pausing at verses of punishment, such as the Almighty’s saying: "So taste, for We will not increase you except in torment," or at verses of mercy, such as the Almighty’s saying: "Indeed, for the righteous is a place of triumph"?
Is the correct interpretation of the noble verse: "He has released [the two] seas, meeting [side by side]; between them is a barrier [so] neither of them transgresses" that freshwater seas are formed from saltwater ones, and that they are separated by a barrier? And do "the towering ships" in the verse: "And to Him belong the towering ships in the sea like mountains" mean waves and not vessels?