The initial verses of Surah al-Dhariyat do not name angels, winds or any other thing but use only adjectives. Howcome some scholars came to translate it as Angles while others take it to refer to winds?
The early exegetes have differed over the interpretation of the object of oaths in the inaugurating verses of the Surah. There are different interpretations. However, Mawlana Hamid Uddin Farahi forcefully claimed that these are attributes of the winds. He has tried to substantiate his conclusion through sound arguments. His pupil Mawlana Amin Ahsan Islahi as well as Mr Ghamidi believe that these refer to the winds. I would refer you to Mawlana Farahi’s commentary…
Did the Prophet (sws) ever remain under a magical spell?
There are many Ahādīth which say that the occasion of revelation (shān-i-nuzūl) of the last two sūrahs of the Qur’ān was that some Jews had woven a magical spell on the Prophet (sws). A number of questions arise in this regard:
1. These Ahādīth say that the Prophet (sws) remained a victim of this magical spell for almost six months. It is claimed that this situation in no way hindered his duties as a Prophet (sws),…
I have seen your Youtube lecture regarding fine arts which included the poetry. Do you have any article specifically dealing with poetry or addressing / explaining the Qur’anic verse in surah 26 regarding y poets and how to deal this in our times?
Please refer to: Magic and Revelation
Please explain the meaning of the following verse in detail:-
" Soon I will show them my signs in the furthest region of the earth and within themselves, till they believe this is the truth".
Before I explain the meaning of the verses I would like to make it clear that the Qur’an was revealed to the Arabs of the time of the Holy Prophet (Sws). The first objective of it revelation was to guide them in religious matters and explain the realities to them in ultimate form and leave them with no excuse to remain wandering in darkness. The Qur’an repeatedly asserts that it is in the most clear…
I wanted to understand why God Almighty has said that people who deal in usury are at war with God and his Prophet (pbuh)? Why God and his Prophet (pbuh) are not at war with rapists, murderers, hypocrites and other culprits? Why interest is so heinous a crime compared to other misdeeds?
The referred to verses are as follows:
"Believers! Fear Allah and give up what remains of your demand for interest. If you do it not, beware of war from God and His Prophet. And if you repent, then you can have your principal amount. Neither will you be allowed to deal unjustly nor will you be dealt with unjustly." (2:278-279)
Pondering over the above verses makes it clear that it is not gaining usury itself that puts…
In surah Kahf, there is a parenthetical clause that refers to the Prophet (sws) saying "Inshā Allah". Can you clarify the statement in the overall context of the surah?
The referred to utterance of the Prophet (sws) does not have any special significance in this context. This is just like our own saying InshāAllah in our lives. When we say IshāAllah we are actually handing our affairs over to Allah and we want not to claim something to happen for ourselves and declare that things happen ultimately only if the Almighty lets them to. The Messengers of Allah are the most careful persons in…
Javed Aḥmad Ghamidi one’s said, during our chat, that Ibrahim (sws) was told by God not to pray for your father as he is a rejecter. But it appears that in Sūrah Ibrahim verse 41, the Prophet Ibrahim, again asks God to forgive his parents. To me the time period of latter is later than the first. Can you explain this please? Also kindly give me the reference of the sūrah where God stops Ibrahim (sws) to pray for his father.
The Holy Qur’ān variously mentions the incident of Abraham’s promise to his father about praying to God for his forgiveness. It also mentions the prayer:
Q 31:34 reads:
Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).
Now we know some of these things. Does this prove the Qur’an wrong?
In order to get to the meaning of the verses of the Holy Qur’ān we need to study them in the context they occur. In the referred verses the Almighty addresses the unbelievers telling them that the ignorance of the time of occurrence does not negate a reality. The unbelievers used to say to the Holy Prophet (sws) that when will the Hereafter come? Mention the exact time. Why should we believe in a thing…
My friend has asked me a question regarding Sūrah Yasīn verse 40. Abdullah Yusuf Ali translates it as follows:
It is not permitted to the Sun to catch up the Moon, nor can the Night
outstrip the Day: Each (just) swims along in (its own) orbit (according to
We have two issues:
1. The moon "catches up" to the sun when there is an eclipse.
2. The sun does not have an orbit.
First, I don't believe that the issue raised in point 1 has anything to do with the verse. The verse according to my understanding is talking about the specific purposes of each celestial body within the sky and how one cannot replace the other. And as for point 2, from my understanding, the Qur’ān is not giving any scientific statements. Though the sun does actually orbit the center of the Milky Way, I do not believe this is what the Qur’ān is saying.
Can you present a more accurate translation and meaning of the verse?
You have rightly stated that the verse does not provide a scientific explanation of the phenomenon of solar system or anything else. Rather it only communicates that the sun cannot leave its place and the night cannot come earlier even a split second of its prescribed time. The verse does not necessarily conclude that the sun has an orbit. The words that “all of these swims along in its own orbit” is not the very…
Please explain the meaning and signification of the word maghfirah occurring in 2:263.
The verse in which the word occurs can be translated as follows: “A word of kindness and forgiving is better then giving in charity followed by hurt.” [2:263]
The word ‘maghfirah’ (forgiving) no doubt is derived from the verb meaning ‘to cover’ but we need to look into the context and style of a particular discourse to ascertain the meaning applied in it. I believe that the referred rendering does not communicate the exact applications of…
What is the concept of seven heavens?
As it can be understood from the Qur'an (2:29, 37:6), what we know as sky seems to be the Samaa (translated as heaven in English) of this world. The Qur'an tells us that above or beyond this there are another six heavens.
What is the Quranic definition of kafir? Does the Qur’an call the People of the Book kafirs? Does the word kafir means one who refuses/disbelieves or is it a Quranic term used in a specific meaning?
The word kafir is a derivation of the verb kafara which, in Arabic, means to cover, to reject, to be ungrateful. Now there are various stages of rejection. The Qur'an refers to the polytheists who lived before the Prophet sws as kafir. The Almighty says: And when a book came to them from God, confirming the prophecies, they have with them- while they used to pray for victory over the rejecters [kāfirūn]- and, when that…
I would like to inquire if you know any relations between the Pharaoh mentioned in the Holy Qur’an during Prophet Moses' time and the Pharaohs mentioned in the Historical data such as Tutenkhamon or Amenhotep? Are they in anyway related to one another historically? If they are not related, do you have any idea in which year was the existence of the Pharaoh mentioned in the Holy Al-Qur’an during Prophet Moses' time?
The Pharaoh mentioned in the Qur’an and the Bible has not been identified for certain. Most of the scholars think that it was Remises. However, the addressees of the Qur’an especially from among the People of the Book knew for certain that the Almighty destroyed one of the Egyptian kings for rejecting the Messenger of God. The true purport of the Qur’anic reference was not mystified to the addressees of the Qur’an by lack of…
I heard Mr. Ghamidi on TV making a comparison between the testimony of a woman and the testimony of a man. I was quite impressed and actually convinced by his arguments that the witness of a woman is equal to the witness of a man in an Islamic Court. However, I recently came across the following Hadith and it has shaken me and created some doubts. The ḥadīth reads: Narrated Abu Said Al-Khudri: Once Allah\'s Apostle went out to the Musalla (to offer the prayer) of Eid al-Aḍḥā or Eid al-Fiṭr. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah\'s Apostle?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Is not it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion." [Bukhari :: Book 1 :: Volume 6 :: Hadith 301]
2. Menses is a natural phenomenon and women are not allowed to fast or pray during it. That is fine. But how is that a deficiency in her religion; just because she is a woman?
The misconception that women are deficient in intellect has arisen because of a wrong translation of the Arabic phrase Nāqiṣatu al-‘aql wa al-dīn of the hadith you have quoted.
Does the verse: "And those who strive in Our (cause),- We will certainly guide them to our Paths" (Q 29:69) exclusively address the prophetic Companions or does it generally address all mankind?
Mawlānā Amīn Ahsan Islāḥī opines against this specification. In his opinion, the word 'jihād' stands for the difficulties and fatigues endured by the Muslims for the cause of religion. The word ‘Subul’ signifies opening of the doors of mortal and eternal success. There is no doubt that the matter under discussion is referred to the Companions but this verse addresses the human being in general. This is the glad tiding of divine capacity that every…
A verse from Surah al-Maidah reads: "Those who believe (in the Qur’ān), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in Allah and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve." I heard a religious scholar saying that whoever does not follow the Shariah of Muhammad (sws) will be thrown into Hell. His good deeds will be of no avail to him. Please explain.
Your question comprises two parts. First part is related to the meaning of the verse you have mentioned and the second is about the opinion of the religious scholar. In the verse, the divine stratagem of the deliverance of man on the Day of Judgment has been revealed. The centre of our belief hinges upon the fact that we believe in Allah, the lord of the worlds and our accountability in His court. Belief in…
Can we recite the supplication of “Āyat al-Kursī” (the Throne Verse) to achieve our goals? What is the best time to recite it? What is its importance according to Ḥadīth?
The Throne Verse (Ayat-al-Kursī) is not a supplication rather it would be correct to render it the most comprehensive statement of the belief in one God. A believer declares his conviction that the Almighty is the sole owner of all the power and sovereignty and declares that he is pure of any attributes, which do not match his mighty place. When we recite this verse we in fact are declaring our limitations and hand the…
I have a question in my mind that I have not been able to figure out. A verse of the Holy Quran reads:
Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between." (Al Isra' 17:110)
What is the verse referring to and what is the context? There are various explanations but I would like to get your opinion on this issue.
We believe that the part of the verse refers to the tahajjud prayer (see 17:78) that was made obligatory for the Holy Prophet (swS) alone. If we study last part of the Surah we find that the Holy Prophet (swS) is very frequently addressed. After the mention of the calling to the Almighty in any of the good names it is said that the Prophet (Sws) should recite the Holy Qur’ān during his specific prayer…
Some people say that animals cannot think. That is their nature. But when you study Surah al-Namal (27) about the conversation of the Prophet Solomon (sws) with Hud Hud about Bilquees, the polytheist queen, and about the conversations of ants you would definitely think that animals have ability to think and pray and know about Allah.
The word "thinking" has a definition that can be different for individuals. Animals do many things that we may call "thinking", like a dog that finds a way to rescue his owner. This "thinking" however is nothing close to the thinking ability of human being.
The Qur'an has informed us that ants warned each other about the army of Solomon stepping on them. There is nothing here against the facts we know about the worlds of…