Qur'anic Verse

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Abbas Di Palma, Shaykh Abbas Di Palma holds a BA and an MA degree in Islamic Studies, and certifications from the Language Institute of Damascus University. He has also studied traditional Islamic sciences in... Answer updated 3 weeks ago

as salam alaikum

daily recitation of Qur'an is good for the spiritual and mental development of the child insh'Allah. The supplication of Imam al-Sajjad, peace be upon him, for his children that can be found in the al-Sahifah al-Sajjadiyyah (dua number 25) has some good words for the protection of children from difficulties.

The company with good-hearted people that avoid too much formalities but are able to give real love is also very important in the mentioned case. Be aware of people who do vain talks and spiteful comments but look for people and families who are sincerely committed to the Din of Islam and purity of heart.

With prayers for your success.

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Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 1 month ago

Allah (SWT) made their faith firm and steady because they stood firm with faith requirements and did not follow or become friendly with the enemies of Allah even if they were close family to them.

22. You will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger, even if they were their fathers or their sons or their brothers or their kindred (people). For such (believers) He has confirmed Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.

 [Al-Mujadala (58), Verse 22]

Wassalam.

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Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answer updated 1 month ago

There are many aspects of these verses that one could discuss. However, it seems that you may be asking, "Why did Allah ask the angels to prostrate to Adam"?

Common viewpoints are:
(a) this is because of the potential of the human being (of which Adam is the archetype) to overcome their animalistic desires and develop the soul, and thereby excel the angels,
(b) this is because of the role of the human being as khalifah on earth
(c) this is because the Prophet (S), Fatimah al-Zahra (A), and the Imams (A) would be descended from Adam
(d) this was to demonstrate the obedience and humility of the angels before Allah,
(e) this was because many angels have been placed at the service of human beings (for instance, as recording angels),
or (f) this was to test Iblis, who, before that, appeared to be an excellent worshipper; we learn a big lesson from this. 

In my view, all the above interpretations are accurate and correct - one does not rule out the other. 

You might also be asking, "What does it mean for Allah to blow some of His spirit into the human being?"

Obviously this is not meant to be taken literally (Allah is not a material being with a separate soul). 

However what can be said is that Allah instilled the human being with a divine spark that gave the human being qualities such as life, sentience, intellect, curiosity, understanding, artistry, the capability for speech, etc, and that these qualities are earthly reflections of various aspects of the divine. This makes the human being a special and sacred creation and gives the human being a special potential.

 

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According to hadith, if a person is sincere, their repentance can be accepted until the time they see the Angel of Death; or, if they were committing wrong out of ignorance, until the soul leaves the throat. (These times are given in different narrations; perhaps they are reflecting a similar time for the person about to pass on.) However, if they were intentionally doing wrong and expecting to be able to repent for it at the last minute, this option will not be there for them (nor would their repentance be sincere).

This is the idea being Qur'an 4:18 - that people cannot persist in wrongdoing and then expect to get out of it at the last minute. Rather, once they realize they are doing wrong, they should try to make a change. 

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Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 3 months ago

Allah (SWT) is beyond time and space as He created every thing including time and space. The verse is mentioning the period of one day which has specific importance and not like our usual days. It is for angles and it is equal to our fifty thousand years. This day is created by Allah and never rule over Allah (SWT).

There are many days mentioned in Quran with different periods. Day in Quran does not always mean the usual day in our understanding which is 24 hours, but it is a time unit, with different periods depending on the nature of the Day.

Allah (SWT) is beyond any timing, though He created the time foe us and ordered us to act according to these timings.

Wassalam.

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Abbas Di Palma, Shaykh Abbas Di Palma holds a BA and an MA degree in Islamic Studies, and certifications from the Language Institute of Damascus University. He has also studied traditional Islamic sciences in... Answer updated 3 months ago

as salam alaikum

there is no direct reference in the above-mentioned verses about the religion of Abu Talib, neither to Abu Talib himself. The verse 28:56 is very general and says that Allah is the ultimate guide and that no one, even the Prophet, peace be upon him and his family, can guide the people if Allah doesn't wish. The verse 9:113 is also general and it is explained by its following verse (9:114) that talk about the prohibition to ask forgiveness for the polytheists, in particular it mentions the case of Ibrahim, peace be upon him, and Azar.

What made to conclude the majority of Sunni scholars that these verses refers to Abu Talib not being Muslim are some ahadith found in Bukhari and Muslim linking those verses to such opinion. There are other narrations and evidences to support the fact that Abu Talib was a Muslim: this is also an opinion held by a minority of Sunni scholars.  

In conclusion, these two verses should firstly and foremost interpreted according to their apparent meaning avoiding solitary reports (akhbar ahad) which are contradictory. Then, to establish historical facts, other ways than tafsir by solitary reports should be taken into consideration in order to determine truth and valid knowledge.

With prayers for your success.  

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Abbas Di Palma, Shaykh Abbas Di Palma holds a BA and an MA degree in Islamic Studies, and certifications from the Language Institute of Damascus University. He has also studied traditional Islamic sciences in... Answered 4 months ago

as salam alaikum

The rules of mahramiyyah apply to all mahrams: those mentioned in the ayah and those who are not mentioned.

With prayers for your success.

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Zoheir Ali Esmail, Shaykh Zoheir Ali Esmail has a Bsc in Accounting and Finance from the LSE in London, and an MA in Islamic Studies from Middlesex University. He studied Arabic at Damascus University and holds a PhD... Answered 4 months ago

Bismillah

Thank you for your question. According to Zamakhshari in his commentary al-Kashshaf, using the pronoun fi gives the meaning of the Family of the Prophet (saw) being the place of established love, whereas the pronoun li only would explain who the love was for. Fi therefore gives a greater meaning.

May you always be successful 

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Abbas Di Palma, Shaykh Abbas Di Palma holds a BA and an MA degree in Islamic Studies, and certifications from the Language Institute of Damascus University. He has also studied traditional Islamic sciences in... Answer updated 4 months ago

as salam alaikum

the verse 3:7 does not speak about Sunnis or Shi'as. Rather it says that we should not make ta'wil of mutashabih verses. For example, in reference to the fruits of paradise it is said: "Whenever they are provided with its fruits for nourishment they will say:- This is the what we were provided before!-. But they were given something resembling it" (2:25). Here the believer should not force himself to conceptualize the nature and the taste of the fruits of paradise as its reality (ta'wil) does not belong to this world and it will be given to him in the next life insh'Allah.

With prayers for your success.

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Sayed Mahdi Modarresi, Sayed Mohammad Mahdi Al Modarresi undertook his religious education in the Islamic Seminary in Damascus, Syria, and in the Islamic Seminary of Qum, Iran. He also undertook some of his academic... Answer imported 4 months ago

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Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 5 months ago

Kitab in Arabic language means book, but in these verses in Quran it means the Divine knowledge revealed from Allah ( SWT). 
Wassalam.

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Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answer updated 5 months ago

The verse ( Surely, your only masters are Allah, His messenger, and Those who establish prayers and give Zakat during Rokoo’) (5:55) was revealed when Ali (AS) gave his ring to a poor person during Rokoo’.

This fact is mentioned in many Sunni books like: 

1. Al-Majma’ Al-Awsat by al-Tabaraani , Hadeeth number 6414.

2. Al-Majma’ Al-Kabeer by al-Tabaraani, Hadeeth number 948.

3. Tafseer al-Tabari, Vol 6, page 389 ( Arabic).

4. Tafseer al-Dorr al-Manthour by Al-Soyooti, 2: 293.

5. Tafseer ibn Katheer, 7:394.

6. Tafseer al-Qurtobi , 6:221.

7. Tafseer ibn Abi Haatam , Hadeeths 6583, 6585 and 6587.

8. Ma’rifat al-Sahabah by Abi Na’eem, Hadeeth 815.

9. Ma’rifat Oloom Al-Hadeeth by Al- Hakim, Hadeeth 210.

10. Hilyat al-Awliyaa’ , Hadeeth 3835.

11. Tafseer al-Baidhaawi in Tasfeer of 5:55.

12. Tafseer al-Fakhrudin Al-Raazi, 12: 25 to 31.

13. Noor al-Absaar by Shiblanji , page 86 and 87.

14. Tafseer al-Kashshaaf by Al-Zamakhshari, 1: 624.

15. Kanz al-Ommal, 13:108

and many other books.

Wassalam.