The Quraan and its Sciences
Repetition of stories in the Quran with different wording
What is the wisdom behind the repetition of stories in the Quran?When were Surat al-Falaq and Surat an-Nas revealed?
When were Surat al-Falaq and Surat an-Nas revealed? Is the hadith about the eleven knots which were tied to bewitch the Prophet (blessings and peace of Allah be upon him) sahih?Ruling on using auto-tune and vocal effects for the Holy Qur’an
What is the ruling on using vocal effects or auto-tune filters for recitation of the Qur’an? Please note that I will use it in a gentle or simple way to beautify the sound, and not go to extremes in that. What is the ruling on vocal effects for the Qur’an in general?Interacting with the meanings of Qur’an whilst reciting
With regard to interacting with the meanings whilst reciting Qur’an by offering supplication (du‘aa’) – in particular, by saying Subhaan Allah (Glory be to Allah), al-hamdu Lillah (praise be to Allah) and Laa ilaaha illa Allah (there is no god worthy of worship except Allah) – is it permissible for us to find for every verse some words of supplication, even if the verse does not contain words like sabbih (glorify),such as the verse (interpretation of the meaning) “[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving” [al-Mulk 67:2]? Is it permissible to work out a supplication for it, such as saying tasbeeh, when reciting only or when praying? Is the one who does that and comes up with a supplication for each verse according to its meaning regarded as an innovator?Ruling on memorizing Qur’an using the “five fortresses” method
What is the ruling on memorizing Qur’an using the “five fortresses” method?Ruling on deliberately making mistakes in recitation of Qur’an for the purpose of teaching
Is it permissible to recite Qur’an with mistakes in a word or vowelling of a word for the purpose of teaching?Ruling on reading a commentary on the Qur’an whilst praying
I would like to ask about the ruling on reading a commentary on the Qur’an (tafseer) whilst praying, as some Mushafs contain a tafseer and mention of the reasons for revelation, and so on.The reasons for differences in the wording of some abrogated verses
I have read on your website answers to questions having to do with abrogated soorahs of the Holy Qur’an, specifically Soorat at-Turaab. You quoted various hadiths, which you said are saheeh, which mentioned the abrogated verses. What prompted my question is the fact that there is a difference of opinion concerning the texts, so how can the hadiths be saheeh, when they mention texts that differ from the soorah?When Was Surat al-Fatihah Revealed?
When was Surat al-Fatihah revealed? Was it revealed after Allah enjoined the prayer upon people, or before that? I would like to know when that happened.The honour of being connected to the Qur’an
How sound is this phrase? Was it said by one of the early generations? “The Holy Qur’an was revealed in Makkah, which became the noblest of cities. It was revealed in Ramadan, which became the best of months. It was revealed on Laylat al-Qadr, which became better than a thousand months. It was revealed to Muhammad (blessings and peace of Allah be upon him), who became the leader of the prophets. It was brought down by Jibreel who became the leader of the angels.” Was the Qur’an really the reason for the greatness of all of these?The sending down of the Qur’an began on Laylat al-Qadr in Ramadan, but fasting was not enjoined until the second year AH
Was the Qur’an sent down over twenty-three years or on Laylat al-Qadr {Indeed, We sent the Qur’an down during the Night of Decree}, as Laylat al-Qadr is in Ramadan? Muhammad (blessings and peace of Allah be upon him) fasted for 9 years, meaning he fasted 9 times. So how could the Qur’an be revealed over twenty-three years in Ramadan, when the Prophet (blessings and peace of Allah be upon him) fasted in Ramadan for nine years, because fasting was not enjoined from the time the Prophet (blessings and peace of Allah be upon him) became a prophet, and because his prophethood lasted for 23 years. In other words, he fasted in the last nine years, but the Qur’an was only revealed in Ramadan, so how come the Qur’an was revealed over twenty-three years in Ramadan?Supplication after reciting Qur’an
How sound is the supplication “Subhaanaka Allahumma wa bi hamdika, laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (Glory and praise be to you, O Allah, there is no god worthy of worship except You, I seek Your forgiveness and I repent to You)” after reciting Qur’an? Is there a specific supplication that should be said after reciting Qur’an?Ruling on putting the verses of the Holy Qur’an as a background on mobile phones, computers and the like
I put Soorat al-Ikhlaas, al-Mu‘awwidhatayn, Soorat al-Faatihah and Aayat al-Kursiy on a background showing fish in the depths of the sea, and before that I put a background containing starfish, and the background also contains seashells. Is this permissible, or should I remove these images?What happened to the Scripture of Ibraaheem and the Zaboor of Dawood (peace be upon them)?
Were the Zaboor and the Scripture of Ibraaheem distorted?The principles of tafseer (Qur’anic exegesis)
My question is that I read the hadith somewhere which says that someone who interprets the Quran in personal views has erred. Can u please elaborate on that? Sometimes, if one feels connected to a certain verse at a certain point in time- is that wrong provided that the verse may have another intended message. Also, can u please tell me how did the main sources of tafseer come then, how did the first scholars of tafseer know what a certain verse means. I read that its called tafsir bir riwaya, that is based on Quran as a source of more information about that verse too. How is the classical tafseer verified then. Also, can u give me an example of this kind of relation? What is an isnad? How do we know if something is an innovation. What are the labels that show us that a tradition is authentic.The final review of the Qur’an, and was any Qur’an revealed after that?
I am confused about the final review of the Qur’an. If Jibreel (peace be upon him) reviewed the Qur’an with the Prophet (blessings and peace of Allah be upon him) in Ramadan, then how could the last verse of the Qur’an to be revealed be {And fear a Day when you will be returned to Allah} [al-Baqarah 2:281], which was revealed nine days – or according to some reports seven or three days – before the death of the Prophet (blessings and peace of Allah be upon him), and he died in Rabee‘ al-Awwal, whereas the review and revision took place in Ramadan? Did he review the entire Qur’an as we know it now? If that is the case, then how can we reconcile between this and that?Arguing against the Qur’aan using archaeology
would you please answer the following question, asked by my none-Muslim coworker. On top of this, the Egyptians had a fairly standardized code of punishment, which was generally followed. The punishment for treachery was to have the tongue cut off, blasphemy was one hundred beatings. If a crime was committed, it was formally charged and punished, it was not a heat of the moment thing. To me this is a problem of logical inconsistency in the Qur'an. Could someone please rationally explain this for me. David " I really need the answer to his question ASAP please,Ruling on writing verses of the Qur’an on walls and the front of houses
When building houses, some people put a stone on which words of dhikr, such as “Ma sha Allah” are written, on the front of the house. In other words, that stone, along with the other stones in the walls, form a foundation that carries the roof of the house, and anyone who climbs onto the roof of the house feels that he is stepping on that dhikr. Is there anything wrong with that?If he is interrupted when reading Qur’an, does he have to repeat the isti‘aadah when wants to resume?
I would like to know that whilst reciting the quran from the mushaf if a person gets interrupted by a family member then should they read aoozobillah again or can they just carry on reciting the quranCommentary on the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And Allah has created you and then He will cause you to die, and of you there are some who are sent back to senility, so that they know nothing...
I am confused about these two verses [16:70] Saheeh International ...And among you is he who is reversed to the most decrepit [old] age so that he will not know, after [having had] knowledge, a thing... [16:70] Hilali & Khan ...and of you there are some who are sent back to senility, so that they know nothing after having known (much)... [22:5] Hilali & Khan ... and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known.... I want to know does these verses say he knows nothing at all i.e., he forgets each & everything or he forgets only some knowledge because (according to me) a person does not forget everything but he forgets some knowledge. So I want to know does these verses say: 1)...so that he will not know, after [having had] knowledge, a thing...(which according to me is correct as it says a thing' he used to know so overall it means he forgets some knowledge & not necessarily all) or does it mean: ...so that they know nothing after having known (much)...(which according to me is not correct) So I want to know what is it's accurate translation & where lies the confusion and moreover does this part(لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا [16:70 & لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا[22:5 mean samething in these two(16:70 & 22:5) verses or does it mean different when read in these two different places. What are the commentary of scholars on these parts of verses Does شَيْئًاat the end of verses mean a thing'or 'anything