Is it necessary to finish the quran with a molvi sitting in front of you because im 18 and still havent finished the quran because whenever i start till middle my molvi sometimes goes to village and never come back and this happe s several times with me so i want to ask that if i could recite and complete my quran alone or not? I can recite well though

From what I've learned, Muhammad was revealed the Quran over 23 years from angel Gabriel, and he told it to his companions who memorized it through rhythmic chants and such, and this memorization technique seems to have been common in ancient pre-islamic Arabia. Only after Muhammads death it seems that it was written down. My question is, what were the exact techniques used to memorize the verses of the Quran. How did this work? Is there a known rhythm or way of singing or chanting them? If so, where can I learn this rhythm?

First of all, I would like to thank in advance for answering in the most kindest way. And i apologize for making my questions so big. Just wanted to let you know where i'm coming from. I have heard that previously during Imam Malik's time, some slave women were walking around or getting out of their homes bare breasted. He had strongly condemned this practice due to his understanding of the Quran/Sunnah as per this narration: > Kitaab Al-Jami‘ of Al-Imam Ibn Abi Zayd Al-Qayrawani Al-Maliki (died > 386 AH): He said, "He (i.e. Al-Imam Malik ibn Anas) strongly > disapproved of the behaviour of the slave women of Madinah in going > out uncovered above the lower garment." He said, "I have spoken to the > Sultan about it, but I have not received a reply." He said, "Beat the > slave women if they do that." I am aware that slave women had a relaxed awrah compared to the free women as per the differing opinions of the various schools of thought due to their work in servile environments and veiling was prohibited as a social status indicator but in case of **fitnah** or **harassment** or **fear of trouble** they are supposed to cover themselves up as free women have to do. I am also aware that in some point in history, there were practices of slave women being **paraded bare breasted** for attracting the highest bidders or buyers. Also I understand that a seller can adorn their slave women for attracting buyers similar to how a woman is adorned for marriage. I understand that Islam humanizes slaves by granting them certain rights, emphasizing their emancipation, and encouraging them to be treated like family members—with dignity, kindness, and respect. Based on my understanding of the commentaries from various schools of thought, even during the inspection process in slave markets at the time of the Prophet and his companions, the environment was supposedly controlled, with minimal exposure encouraged unless absolutely necessary, and only with the genuine intention to buy could you look or touch upto some extent (over clothing in Umar R.A's case), touching prohibited in the presence of lust. (please correct me if i'm wrong). **My Question is as follows:** - Was bare chested display for ***auctions*** or ***convenience*** or ***parading*** them bare chested for attracting the highest bidders, is that islamic or buyers islamically sanctioned (haram or halal)? Or was it just a corrupt practice that the masters used to do to exploit their slave women for commercial purposes or personal benefits? If it is halal, why? It spreads fitnah, encourages lustful intentions,objectifies and exploits slave women, public indecency, strips off their dignity, violates modesty rules etc which is quite contrary to inspection which usually happens for practical reasons out of necessity as opposed to lustful intentions. Also please answer this as well if possible Question regarding Slave Women Inspection Limits in the marketplace Thanks!

Was Ubayy Ibn Ka'b a part of the Uthmanic committee along with Zayd Ibn Thabit, if so, then what narrations can we refer to?

The Quran is free from scientific errors, and this is another miracle in itself. No one can extract scientific errors from it except by imposing a biased interpretation from their imagination, or by imposing one possible interpretive aspect that the language or expressions used do not require and making it the intended meaning with 100% certainty while there exists another equally strong possible interpretive aspect that contains no scientific error, or due to ignorance of the Arabic language, or by binding the Muslim to every word and letter mentioned in an ancient commentary as if that ancient commentator lived in an intellectual vacuum on planet Mars unaffected by the prevailing culture and environment, so he sometimes tries to twist words or overuse metaphors to reconcile the Quran with his era's culture, thinking that his era's culture reflects reality and the Quran cannot contradict reality in his opinion, so he interprets it thus with good intention, and finally fragmentation. Here is an example of each case: 1- Biased interpretations from imagination. Allah says: "It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming." So someone comes and interprets this verse and tells you that the Messenger thought the sun actually revolves around the earth, and this is pure nonsense - a biased interpretation from the beginning, as you assume beforehand that the Quran is human speech then interpret it according to this bias in line with the prevailing culture of its revelation era. So you say he thought the sun's real, actual orbit was this apparent movement in the sky around the earth. But the verse itself does not mention or specify the sun's orbit around what? This is an addition from your imagination only. The verse mentions that the sun is in an orbit swimming. The moon is in an orbit swimming. Night and day are in an orbit swimming. It does not specify what revolves around what? The sun's orbit is its movement in the sky. The moon's orbit is its movement in the sky. The orbit of night and day is the earth's orbit, as the earth moves in the sky, and since night and day are phenomena attached to planet earth, through the earth's swimming in an orbit, they swim with it in an orbit in the sky. So swimming in an orbit here means translational movement from place to another place in the sky around something, not rotation around oneself, otherwise the verse's meaning would become the sun and moon rotating around themselves, not their translational movement from place to place in the sky as well. By the way, most ancient commentators mentioned in their commentaries that (each) here refers to the sun, moon, and stars, despite the verse not mentioning stars, because they did not know how night and day could be in an orbit swimming like the sun and moon with translational movement in the sky??? Their culture was earth's fixity. The alternation of night and day is not expressed by such a strange phrase (in an orbit they swim) but was expressed by turning and insertion. For information: movement is entirely relative and dependent on the inertial reference from which you observe. So even saying that the sun revolves around the earth is not a scientific error as long as you say this is from an earthly observer's perspective only and not an absolute truth - it is indeed a reality and not a mere optical illusion, but from this perspective only if you take the earth as your inertial reference. From an external spatial perspective, the earth revolves around the sun, exactly like the sun's movement - from the perspective of an observer within the solar system, the sun is relatively stationary and the planets revolve around it, but from the perspective of an observer from the center of the Milky Way galaxy, for example, the sun with the planets moves around the galaxy's center and the sun is not stationary from a galactic perspective. Therefore, the Quran does not specify what revolves around what - it only mentions that the sun, moon, and earth (night, day) move in orbits in translational movement in the sky. 2- Forcing one interpretive aspect compulsorily. Among the most famous examples here are the verses of Surat At-Tariq that say: "So let man observe from what he was created. He was created from a fluid, ejected, Emerging from between the backbone and the ribs." So someone comes and says this is a clear scientific error because semen does not emerge from between the spine bones and chest. But this is only one possible interpretive aspect, and you cannot assert with 100% certainty that this is the intended meaning. Rather, there is another interpretive aspect no less strong {actually stronger because it is supported by context, as all pronouns in the sura refer to man, not to the ejected fluid - "Indeed, He, to return him, is Able," "Then man will have no power or any helper"} than the other interpretive aspect, which is that the pronoun in "emerging" refers to man, not the ejected fluid, so the verse's meaning would be the fetus emerging from between the spine bones and chest. This interpretation has support in ancient commentaries as well and is not exclusively modern interpretation. Ibn Atiya says in his commentary: "His saying: 'Emerging from between the backbone and the ribs,' Qatada, Al-Hasan, and others said: meaning: from between the backbone of each of the man and woman and their ribs, and Sufyan and Qatada also and a group said: from between the man's backbone and the woman's ribs, and the pronoun in 'emerging' could refer to man, and could refer to the fluid." There are also many suspended narrations saying that in the testicle is the growth of creation, which means this was common knowledge. 3- Ignorance of the Arabic language. An example is someone saying that the Quran made a grave scientific error because it says bees eat from fruits, while the truth is that bees do not eat ripe fruits but feed on flower blossoms. This is great ignorance of the Arabic language, as fruits in Arabic means everything that emerges from the earth or comes from tree produce, so blossoms are fruits in Arabic. Ibn Faris says in Maqayis Al-Lugha: "Fruit is something that generates from something, gathering, then other things are carried upon it metaphorically." By the Quran's own text: "Who has made for you the earth a bed and the sky a ceiling and sent down from the sky, rain and brought forth thereby from the fruits provisions for you. So do not attribute to Allah equals while you know." In Ibn Jarir At-Tabari's commentary he says: "He means by that He sent down rain from the sky, so He brought forth with that rain from what they planted in the earth from their crops and plantings, fruits as provision for them as food." So the meaning of "fruits" in this verse is everything that water brings out and grows from plants, fruits, and flowers. 4- Binding the Muslim to every big and small thing said by an ancient commentator. For example, he binds you to Allah’s saying: "Then He directed Himself to the heaven while it was smoke" that the smoke here means water vapor, while the first and original linguistic meaning of the word smoke is that which results from combustions and explosions and consists of a mixture of gases with solid materials suspended in it, but of course the nature of gases and suspended solid materials is different in both (fire smoke/cosmic smoke). The word smoke can linguistically be applied to anything resembling fire smoke, meaning a mixture of gases with suspended solid materials. The author of Maqayis Al-Lugha - Ibn Faris says in the entry (dakhan): "(dakhan) The dal, kha, and nun is one origin, which is what comes from fuel, then everything resembling it is likened to it." All space agencies indeed call these clouds that dominate the universe's volume (most of the volume of baryonic matter in the universe to this hour is in the form of interstellar medium and intergalactic medium, which resulted from primordial gas after the Big Bang - simple proportions of this gas clumped into complex structures while most of its volume remained in gaseous form to this hour as interstellar and intergalactic medium) to this hour the term "smoke" due to the extreme visual similarity between smoke and them. You find on NASA's website, for example, an image titled "Cosmic Smokescreen." So he diverts the word from its original, first meaning and what comes to any mind when hearing such a word, using the excuse that the ancients were influenced by their era's culture which saw water vapor or water as the universe's origin, not something fiery that produces smoke. 5- Fragmentations. The solid dome as an example: The Qur’an presents the sky in ways that cannot be reconciled with the idea of a rigid, solid dome. According to the text: Foldable: It can be rolled up like scrolls (21:104). Expanding: It is described as stretching or expanding “and indeed We are its expander” (51:47). Celestial bodies move within it, “each in an orbit swimming” (21:33), “ya‘ruju fīhā” (57:4), “fa-ẓallū fīhi ya‘rujūn” (15:14). Within and inside its interior, not beneath, not passive motion attached to a solid rotating dome but swimming, active motion. Unsupported by concrete pillars: It is raised without visible pillars, “He raised the heavens without pillars that you can see” (31:10). These qualities contradict the notion of a solid rigid structure. Solid rigid matter does not generally fold, expand, contain motion of celestial bodies within itself, or remain suspended without supports. The Qur’an emphasizes natural causes, not arbitrary miracles, in the functioning of the universe. If the sky were a concrete dome, God would have created supports and highlighted them, as He often takes pride in His creation, yet the text explicitly denies such supports. Therefore, verses like "God holds the sky from falling to earth" cannot be interpreted as supporting the solid dome myth. What God means in this verse is explicitly mentioned in three other verses. Arabs call anything above them "sky": rain is sky, meteors are sky. The Qur'an, in three other explicit verses, explains what it means for the sky to fall: it means something from the sky falling: "Or you make the sky fall upon us in pieces as you have claimed, or bring Allah and the angels before us" (Al-Isra 17:92) "Then cause a fragment from the sky to fall upon us, if you are truthful" (Ash-Shu'ara 26:187) "Do they not see what is before them and what is behind them of the sky and the earth? If We willed, We could cause the earth to swallow them or cause fragments from the sky to fall upon them. Indeed in that is a sign for every servant who turns back [to Allah]" (Saba 34:9) These verses mean that God prevents what exists within the sky from falling, not the blue thing you see itself, as the word sky means anything above us (outer space itself + things within it). This is basic Arabic language before any revelation; anything above you is called sky in Arabic. This is not modern patching; this is classical Arabic. The Qur'an itself, for example, calls clouds sky: "Have they not seen how many generations We destroyed before them, whom We had established in the earth such as We have not established you? And We sent the sky upon them pouring down abundantly" (Al-An'am 6:6). It calls the air in which plants grow sky: “A good word is like a good tree—its root is firm and its branches reach into the sky” (Ibrahim 14:24). It even calls the roof or ceiling of a person’s home “sky,” as in the verse: “Whoever thinks that Allah will not support him in this world and the Hereafter, let him stretch out a rope to the sky, then cut it, and see if his plan will remove what enrages him.” (Al-Hajj 22:15) And so on, atheists cannot extract errors except by isolating verses and making things up through their biases and imagination. Verses like “the protected ceiling” or “the splitting of the sky” must be interpreted in harmony with the Qur’an’s broader description rather than forcing the concept of a rigid dome onto isolated passages.

Question on saying Wallahi on smth i regret
recently i was playing games with my buddy and out of anger and intention i said "wallahi i wont play this season with you again" but i later regret saying and is it okay if i ask Allah for forgiveness and break the wallahi or do i have to fast for it for breaking. any type of help is appreciated and acknowledged please help

I've been contemplating whether or not to focus on hadith and at the same time attempting to memorize the Quran. I would like to know the difference of the importance of either of the two. Kind regards

Assalamu Alaikum Brothers in Islam, Can you please help me understand as to why in Surah Baqarah the verse 149 is repeated again in 150? > So from wherever you go out [for prayer, O Muhammad] turn your face toward al- Masjid al-Haram, and indeed, it is the truth from your Lord. And Allah is not unaware of what you do. **[Surah Baqarah : 149]** and > And from wherever you go out [for prayer], turn your face toward al-Masjid al-Haram. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided. > **[Surah Baqarah : 150]**

What is meant by the sky being built or a building? For example in these next two verses Quran 2:22 and Quran 40:64 the word بِنَآءًۭ is used which i think means building. Quran 40:64 > "It is Allāh who made for you the earth a place of settlement and the sky a structure [i.e., ceiling] and formed you and perfected your forms and provided you with good things. That is Allāh, your Lord; then blessed is Allāh, Lord of the worlds." and Quran 2:22 > "[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allāh equals while you know [that there is nothing similar to Him]." and in Quran 50:6 the word used is بَنَيْنَـٰهَا which means built i think > "Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?"

I want to memorize the whole Quran and I want a good memorization technique to memorize the Quran. I really want to be one of the special people to Allah Azawajal, so how do I have a good memorization technique because the one Im using im not sure if it's good. The technique i use is repeat the first verse 15 and then once from memory and then i repeat the second verse 15 times and then once from memory and then i repeat the first and second verse 15 times and then once from memory and then so on and so forth Jazakallah Khairn

AOA, I've come to know that Ibn Abbas, a companion of Holy Prophet, wrote a Tafseer on Quran but unfortunately it got corrupted or fabricated by what many Islamic scholars call Israelites. However, many Tafseers regarded as extremely authentic like Ibn Kathir have quotes or reports taken from Ibn Abbas. So does it make certain Tafseers like these full or error too or were they filtered out properly?

What is the sign on Alif? How to read it?

i have a friend who is a male online and we text and sometimes play games together. i have no intention of being anything more than friends and i know i have a strong mind which can refrain from it. we have never seen eachothers face and sometimes we call while playing games but thats it and we only call so we can play the game and have more fun and talk about the game instead of texting. can someone who is well educated tell me if being friends with the opposite gender is haram? and if it has been said in the Qur'an? i have tried searching for answers but everyone gives me a different answer.

I always get waswas regarding marriage, when i do something or think that i done something all im thinking is whether my wife will leave me in jannah for it or not. im over analyzing situations or memories which are so distant in my brain it makes me feel distant im asking for hadiths, verses from quran etc regarding marriage in jannah and how to ease my ROCD(relationship obsessive compulsive disorder) im a religious muslim alhamdulillah and i love my significant but still my mind is hurting me sometimes help me; May Allah bless our brothers and sisters in Islam.

Sahih Al-Bukhari 3508: The Prophet (ﷺ) said, "If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire." I find the second part problematic: *"and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."* In the Qur'an Kerim, it states clearly: **"Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures."** Qur'an Kerim 17:70 Further a hadith confirms this: *“Verily, **Allah has removed from you the pride of the time of ignorance, with its boasting of ancestors,** for one can only be a righteous believer or a miserable evildoer. All of the people are the children of Adam, and Adam was created from dust.”* - Source: Sunan al-Tirmidhī 3955 (Grade: Sahih (authentic) according to Al-Albani.) According to this Qur'an Kerim Ayah and the Al-Tirmidhi hadith: You, me, all of us are Children of The Prophet Adam SAWS or 'Children of Adam' which means: I can clearly claim to be of any ethnicity: Arab, Chinese, Kurdish, Turkish, European, Malawi etc. because **we are all One Tribe.** And who knows except Allah SWT who was yours or mine ancestor millennia ago. Also, there is a reason that all of us, Muslims and all others are called Brothers and Sisters in Humanity for a reason. Most probably our ethnicities changed through ancestry and time. So, *"and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."* This part of that first hadith seems problematic since it clearly contradicts Qur'an Honourable in this aspect. And rejecting Qur'an Kerim is also an Act of Kufr. Since I'm kind of puzzled with this, could you resolve this question for me. Thanks and Selam,

Assalamu walaikum,I've been searching for a answer for my question,Due to laziness i failed to pray 3 prayers (yesterday 2, today's 1) ,so i want to pray the Isha prayer,but the thing is, I'm confused,cause,I also had many qada prayer from before(I made a list of which day and which prayer I didn't prayed),so if i pray isha, should i pray the missed 3 prayers first ,or can i add this 3 prayers to my qada prayers list and then pray at a comfortable schedule

In this Iranian website it is stated that the word کَوکَب means star in the holy Quran: > (فَلَمَّا جَنَّ عَلَیْهِ‌ اللَّیْلُ رَای‌ کَوْکَباً) «چون شب او را فرا گرفت ستاره‌ای دید.» Surat al-An'am, verse 6. Translation of the Persian translation (pardon me please if a little incorrect): When the night cast on him, he saw a star. But doesn't star translate to نَجم and اَختَر in Arabic? We have also verses that contain نَجم with the meaning of star: > (وَ النَّجْمِ‌ اِذا هَوی‌) قسم به ستاره آن زمان که فرود می آید (Swear to star, when it comes down) Surat al-Najm, verse 1. I also searched for مِرّیخ in Arabic Wikipedia : > المِرِّيخ أو الكوكب الأحمر هو الكوكب الرابع من حيث البعد عن الشمس في النظام الشمسي... Ttanslation: Mars or the red planet is the fourth planet in the aspect of distance from the Sun in the solar system... کَوکَب clearly means planet here. I am confused. Does کَوکَب mean star or planet in the holy Quran? Maybe it meant star at the time of Prophet Muhammad (P.B.U.H)? But there is also a Quran verse (in the surah al-Yusuf) that کَوکَب sounds planet to me in! > اِذ قالَ یوسُفُ لِأبیهِ یا اَبَتی إنّی رَأیتُ اَحَدَ عَشَرَ کَوکَبا وَالشَّمسَ وَالقَمَرَ رَأیتُهُم لی ساجِدین Translation: When Joseph told his father: "oh father, I saw (in my dream) that eleven planets(?) and the Sun and the Moon were bowing down to me". I can't think کَوکَب means star here! Because the Sun is a star itself and also, it's always the planets that come after the Sun. The verse also calls the Moon.

If I look at youtube, an imam may recite a surah X from ayah a to b, or surah Y from ayah c to d during a salat. For example Al Baqarah from ayah 153 - 158, Humazah from ayah 1 - 9, or Ash Shu'ara from ayah 86 - 104, etc. Where do we learn this ? How do we know that we can recite Al Baqarah 153 - 158, and not 157 - 159, or 151 - 155 ? If I look at either the quran.com or quranwbw.com, there is no symbol whatsoever that indicate it.

In Quran it says " no bearer of burdens will bear the burden of another". Who is " bearer of burdens" adressing to? Is it only humans or other creatures too?

What should we do if we need help of beings other than Allah in necessary situations?