How can Qiraat arise if the majority of the Quran was written in the Quraishi Dialect? I previously asked the same question but no reasonable answer. I might have misunderstood the meaning of the Hadeeth: **"If you disagree with Zaid bin Thabit at any point, write in the dialect of Quryaish. Verily, the Quran was revealed in their tongue."** Please, explain it to me, I really dont understand? Also, do we know that Uthman purposely allowed these differences?

وَلَا تَكُونُوا۟ كَٱلَّذِينَ نَسُوا۟ ٱللَّهَ فَأَنسَىٰهُمْ أَنفُسَهُمْ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ "And do not be like those who forgot Allah, so He made them forget themselves. It is they who are ˹truly˺ rebellious." [Surah Al Hashr, ayah:19] Assalamualaikum wa rahmatullahi wa barakatu. My question is what it means to "forget oneself?" How does it manifest in our daily lives? Examples based on the world in 2025/signs of it, are preferable to make it easier to relate & to self-reflect to improve inshaAllah.

My wife has decided to separate because of reason that has happened is beyond repair. She asked me to get out of the house and I did, I reassured kids I am going to be back as they are still under 10. But my wife has decided to be separate. I am in another city at my relative. She been talking to kids about what happened and how dad is not gonna live with them. I have met them but she is not happy for me to meet like that. I want to know what rights I have on my kids, how can we make sure kids upbringing is co parenting. What goes Islam says about it? This is the second time she told me to get out of the house even I tried to separate the bed once but she won’t leave me alone. She has anger management issues. I wanna know in light of Quran how and what to continue when kids are involved.

In Islam, children are considered sinless and under Allah’s mercy until they reach the age of puberty [1] ,[2] . However, some children suffer from painful and fatal diseases such as Tay-Sachs Disease , Canavan Disease , or Spinal Muscular Atrophy (Type 1) , and pass away without ever reaching the age of accountability. These conditions cause immense physical suffering, even though these children cannot be tested morally or spiritually, as they are sinless. The Quran states, “Allah does not burden a soul beyond its capacity” (Quran 2:286) . For the children described above, if this burden is not a test for them, **to which part of their existence does this burden apply**, given that their physical suffering clearly exceeds their capacity?

Assalamualaikum wa rahmatullahi wa barakatuh, It has been said that each prayer has a specific hikmah behind it. For instance, it has been said that for fajr, it was because Adam عليه السلام saw darkness and became afraid and so prayed a rak’at due to fear, and when it became light he prayed another rak’at due to gratefulness — and this became Fajr. (Source: https://www.islamweb.net/ar/library/content/307/1937/باب-الصلاة-الوسطى-أي-الصلوات-هي-) Is this true? JazakAllah khair

Salam . I am a married woman with 2 kids . I have been smoking ciggs for 6,7 years now . Ever since I moved to uk and especially after kids , I started smoking more . My husband caught me smoking a week back and forced me to hold the Quran and ans his questions . He asked when I started smoking , I answered that I started after my second child was born although in my mind I was thinking “restarted “ as I had quit during the years I was pregnant and didnot want him to know that I had been smoking for so long . I was scared he might take a big step . Although afterwards I held the Quran again and answered all his questions correctly stating it’s been more than 7 years . I am now very concerned as I think I might have swore falsely on Quran .

I have read multiple interpretations regarding this verse. I found that scholars have mentioned different sayings about the latter portion of the ayah "أنا له لحفظون" about who does the pronoun له refer to in the verse. Some say this refers to Prophet Muhammad S.A.W. I just wanted to know that is there any principle due to which the widely one is accepted is it refers to الذكر itself and if it's agreed upon. Please guide me I'm trying to clear my doubt regarding this for a quite long. Since there's an akhbari scholars saying that there is differences in interpretation of this ayah and therefore cannot be used as evidence for divine preservation. He also quotes Sunni tafsirs to support his claim. His arguments are causing doubts in my mind.

I came accross Sana'a publication by Sadeghi (Sana'a and The Origins of Qur'an), but he only conclude ***some example*** of textual variation with standard qur'an. > Table 1 gives a **few examples**, in English translation, in which C-1 > differs from the standard text.38 The C-1 type shares a number of > variants He also, pointed many reading variants from Ibn Mas'ud and Ubay ibn Ka'ab. Which is not what I, or every layman, can understand. *(Is it affect the meaning?)* Have also searched this forum and found this interesting insight, https://islam.stackexchange.com/questions/40078/is-it-likely-that-the-sanaa-manuscript-was-an-accepted-reading-of-the-quran Adding up some more point in textual variant. But still, it's not complete list. I was wondering if any publication has been made, which include list of **all** difference found between Sana'a and the current Qur'an; in terms of overall meaning in english translation? Because I didn't find one.

Does the following verse has anything to do with lucid dreams? >“It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.” > >[az-Zumar 39:42](https://legacy.quran.com/39/42) I'm so confused as to what the above verses mean. Does it mean that we don't have a will to induce lucid dreams? Are lucid dreams even real or not? Because Allah only Has the power to give us our souls back so we can wake up from sleep. I want some answers please!

There's a range of translations of Quran 54:17 ; here are some examples: > And in truth We have made the Qur'an easy to remember; but is there any that remembereth? -- M. M. Pickthall > We have made it easy to learn lessons from the Quran. Is there anyone who would receive admonition? -- Wahiduddin Khan > And indeed, We have made the Qur'an easy for direction and guidance, but is there anyone who will take advice? -- Dr. Mohammad Tahir-ul-Qadri > We have really made this Qur'an easy (to understand)! Is anyone there to heed? -- Dr. Munir Munshey It seems there's two major interpretations of this ayat: - The Qur'an is easy to understand. This could be in order to help everyone, despite their level of education. I've also seen it argued that the repetitive nature of the Qur'an is evidence to support this interpretation. > The Qur'an's guidance for man’s conduct are plain and easy to understand and act upon... > ...Masha Allah, how easy Allah has made it for us to memorise the Qur’an and increase our rewards. -- Productive Muslim - Admonishion in the Qur'an is easy to understand. "Do good and get closer to paradise. Do bad and get closer to punishment". > Some people have misconstrued the words yassarnal- Quran to mean that the Quran is an easy Book; no knowledge is required to understand it so much so that a person even without the knowledge of the Arabic language, can write a commentary on it, and can deduce any injunctions he likes from its verses independent of the Hadith and Islamic Law, whereas the context in which these words occur, indicates that they are meant to make the people realize this: One means of the admonition are the dreadful torments that descended upon the rebellious nations, and the other means is this Quran, which guides you to the right path by argument and instruction. -- Islamic Studies It's unclear which is correct. (And I cannot exclude the possibility that both of these interpretations are simultaneously correct.) **Question**: Should Qur'an 54:17 be interpreted as meaning the Qur'an is intended to be simple to understand? Answering this is probably going to require familiarity with the Arabic: > وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

My father provides us everything he can but he is verbally abusive. To a point where I have zero respect for him and zero interest in interacting with him. What does Islam say about abusive parents?

I want to know how the Arabic language explains this verse Surah Isra verse 1 "Glory be to the One Who took His servant ˹Muḥammad˺ by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs. Indeed, He alone is the All-Hearing, All-Seeing." Initially Allah swt refers to himself in the third person (glory be to the one who-) and then later refers to himself as We (the royal we in English) which switches to first person and then later addresses himself again in the third person saying "he is the all hearing" , Can anyone who speaks arabic explain this because in English it would be odd. The simplest conclusion would be to assume that in "we may show **him** -" and "indeed **he** is the all hearing" both are referring to same person , can someone explain why this is not the case

It is known that the earth and heavens have already been made in 6 days. The lowest heaven is our observable universe. In Quran 51:47, it is written “We built the universe with ˹great˺ might, and We are certainly expanding ˹it˺.” So my question is that if the heavens and earth have already been made, how is it that it’s still expanding. Same with earth, as it’s already been made how is it still undergoing changes today? Jazakallah Khair

assalamualaikum My mom and dad got me into this Quran reciting school that we have to memorize the verses. I sometimes not ready to recite them to the sheikh so i cheat and read from the Quran i always repent and the next day i do it again. I’m just scared that my repentance isn’t going to be accepted. I just don’t know how to stop it. Please help me with this problem.

in the quran 7 157, its translated that >“˹They are˺ the ones who follow the Messenger, the unlettered Prophet, whose description they find in their Torah and the Gospel." What does this mean? cause it appears from the words used in the translation that its talking in present tense but the tawrat and injeel didnt even exist at that point it was corrupted, so is the verse actually talking about when each of these books were around?

I heard from shias that 5:55 is talking about Ali (AS), even in sunni sources, I just wanted to know if that's true. Also I'm sorry if I sound weird it's my second time being on website and I'm still a minor, so thanks for whoever will answer this question. السلام عليكم ورحمه الله وبركاته

It's about the hadith been mentioned in the holy Quran

I am coming from a Christian environment but I always followed it blindly without doing research on my own about different religions. Now I have grown up and I am doing research on these topics on my own. I tried comparing different religions and I find Judaism and Islam very similar, both have a prophet who communicated with God and wrote down holy texts (Judaism the Old Testament and Islam the Quran). I was wondering about the essential differences between the two, that makes Muslim prefer Islam over Judaism?

When you look at [Qur'an 21:31](https://legacy.quran.com/21/31) , it says > وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًۭا سُبُلًۭا لَّعَلَّهُمْ يَهْتَدُونَ The translation in the Clear Qur'an, by Dr. Mustafa Khattab is: > And We have placed firm mountains upon the earth so it does not shake with them, and made in it broad pathways so they may find their way. When it says that firm mountains have been placed upon the earth so it does not shake, does that mean the Earth doesn’t shake? Today we know that Earth rotates. We also know the Earth shakes during earthquakes and other natural phenomena. May somebody please explain the meaning of this verse.

This may be a stupid question but I’m new on my journey and was just wondering how each page of the Kitab fits its ayats so cleanly that no ayat continues onto the next page? Each page ends and starts with a new ayat. How was this organized?