Verse 2:29, > هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ > إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمٰوٰتٍۚ وَهُوَ بِكُلِّ > شَىْءٍ عَلِيمٌ > > It is He who created for you all of that which is on the earth. Then > He directed Himself to the heaven, and > made them seven heavens, and He is Knowing of all things. 1st question:- Here Allah says that he first created the earth and everything in it. **Then he directed himself towards the heaven.** The problem I've here is that, To direct oneself towards something, that thing has to **exist**. What I mean is that Allah said that he only created the earth, the heaven was yet not created, So how could He direct Himself towards something which didn't yet exist? 2nd question:- Allah said that He first created the earth **then** he created the heaven. But we know from Big Bang theory that the heaven and the earth formed simultaneously. So isn't this unscientific? If there's any problem in my question please inform me. Thanks!

Allah Said: > Quran 9:30 > > وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ > > and the Jews said, "Uzair/Ezra is the son of Allah " I am wondering, what was the cause of this verse to come down?

> "Then travel in a part of the night with your family, and you go behind them in the rear, and **let no one among you look back**, but go on to where you are ordered." (Qur'an 15:65 ) Why was Lot (PBUH) told not to look back when the angels were destroying Sodom and Gomorrah? Why was it so important not to look back?

An online video was talking about the virtue of charity, adding that for Allah what matters is not quantity but sincerity, and the percentage one gave away from he owns. And told the story of a sahaba who worked the whole day just to earn a few dates, and gave as charity during Tabuk Expedition. And some mocked him. But the Prophet (peace and blessings be upon him) said that Allah accepted the charity (in the sense that, as I understand, Allah liked it more than others' charity because the man gave almost everything he had). The speaker also added that this incident is, perhaps indirectly, mentioned in an ayah. Is there a reliable hadith with respect to this incident?

I did some superficial googling on the subject and I found that the transmissions of the story of the satanic verses incident is considered "weak" so this must mean there are some documented Hadiths about them. Can somebody provide me with the references of as many different hadiths that speak about this incident as possible? As wherever I looked, nobody who mentioned it on an article, YouTube video or book would ever give hadith references for the incident and I myself could not find any on the translated books on Sunnah.com and navigating the untranslated Hadith books is difficult for me, although not impossible. Please give references to hadiths that relate the satanic verses incident regardless if its in Arabic or not.

If we look at different surahs of the Qur'an we may find them addressing many topics: For example surat al-Kahf we have the stories of the people of the cave, (the people of ar-Raqeem are also quoted and nevertheless this could be considered as one story as this is the majority view: people of ar-Raqeem are the people of al-Kahf -cave- -see fore example islamqa #21817 -others say their mentioning is a reference to a similar story), the story of the two people one of them having two gardens, the story of dhul- Qarnain, the story of Musa and al-Khidr etc. while surat Yusuf covers the whole story of Yusuf from A-Z, but I'd count that as one story. Basically story as I would defined it is more than a mentioning of some people it should be a story with at least some content expressing what happened to them or what these people say or did. My question is: Which surah(s) of the quran is/are addressing/covering the most stories of Prophets and other real -historical- persons? Please consider adding detailed information: Like which stories (a short summary 1-2 lines), in which verses.

I was reading Yusuf Ali's English translation where he states for translation of Quran 8:11: > "Remember **He covered you with a sort of drowsiness, to give you calm as from Himself**, and he caused rain to descend on you from heaven, to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith." The aya in Arabic is: > **إِ‌ذْ‌ يُ‍‍غَ‍‍شِّيكُمُ ‌ال‍‍‍نُّ‍‍ع‍‍َ‍اسَ ‌أَمَنَة ً‌ مِ‍‌‍نْ‍‍هُ ‌وَيُنَزِّلُ عَلَيْكُمْ مِنَ ‌ال‍‍سَّم‍‍َ‍ا‌ءِ‌ م‍‍َ‍ا‌ء‌ ً‌ > لِيُ‍‍طَ‍‍هِّ‍رَكُمْ بِ‍‍هِ ‌وَيُذْهِبَ عَ‍‌‍ن‍‍كُمْ ‌رِجْ‍‍زَ‌ > ‌ال‍‍شَّيْ‍‍طَ‍‍‍انِ ‌وَلِيَرْبِ‍‍طَ عَلَى‌ قُ‍‍لُوبِكُمْ ‌وَيُثَبِّتَ > بِهِ ‌الأَ‍‍قْ‍‍‍دَ‌امَ** My Arabic is lacking in finding which word is interpreted to mean "drowsiness". Picthall's translation reads: > "When ***He made the slumber fall upon you as a reassurance from him*** and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby." I don't think Allah sbwt made them actually sleep. I interpret this metaphorically as putting the believers in an alternate state of consciousness where they are very relaxed but on a heightened state of alertness; calm but ready and alert with alpha brain waves dominant. This can be achieved with meditation. Athletes try to achieve this state before competition and I am sure it is beneficial for warriors before and during battle. I am speculating because I am not well versed on the sirra and hadiths. Any help appreciated.

First of all, I am new to reading the Quran, so forgive me for any misunderstanding that I may cause. In Surat Al-Kahf aya 74 , the journey between Al-Khidr and Moses, Al-Khidr kills an innocent boy and later on explains to Moses that the boy's parents were of the believers and they feared lest he(the boy) should oppress them with rebellion and disbelief. Here is the the whole story is taken from alim.org . Not sure if I am citing the right source, so I would welcome any corrections: > Moses said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?" He (Khidr) said: "Verily! You will not be able to have patience with me! And how can you have patience about a thing which you know not?" Moses said: "If Allah will, you will find me patient, and I will not disobey you in aught." He (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you. So they both proceeded, till, when they were in the ship, he (Khidr) scuttled it. Moses said: "Have you scuttled it in order to drown its people? Verily, you have done Imra - a Munkar (evil, bad, dreadful) thing." He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?" (Moses) said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)." Then they both proceeded, till they met a boy, he (Khidr) killed him. Moses said: "Have you killed an innocent person who had killed none? Verily, you have done Nukra a great Munkar (prohibited, evil, dreadful) thing!" (Khidr) said: "Did I not tell you that you can have no patience with me?" (Moses) said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me." Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. (Moses) said: "If you had wished, surely you could have taken wages for it!" (Khidr) said: "This is the parting between me and you. I will tell you the interpretation of (those) things over which you were unable to hold patience. 'As for the ship, it belonged to poor people working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force. **"And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief. So we intended that their Lord should change him for them for one better in righteousness and near to mercy.** "And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them, and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience. Surah 18: 60-82 (**Bold emphasis is mine.**) *Please submit your answer with authentic sources.*

In sura Al-Qamar 54:1-2 , it is evident that the Quran says: > The Hour has come near, and the moon has split [in two]. And if they > see a miracle, they turn away and say, "Passing magic." **Did this phenomena ever happened? Who witnessed it if it ever happened? What were the circumstances under which it happened? I would like to know the history behind it.** Or, it just never happened. In that case, what does 54:1-2 mean?

In the verse 30:2-3 , Allah says, > The Byzantines have been defeated in the nearest land. But they after > their defeat will overcome According to a lot of Muslims including the person in this video , this battle took place in the shoreline of the dead sea, which is the lowest point of dry earth. But according to Wikipedia and WikiIslam this battle took place elsewhere. So which one of the information is true? Please provide your answer with accurate references. I'm really in need of an answer as this is troubling my faith a lot! If there's any problem in my question please inform me. Thanks!

We know that during the lifetime of the Prophet (s.a.w.), scribes and other companions used to write down verses of the Quran. But by the time the Prophet (s.a.w.) died, did all the verses of the Quran exist in written form? I was told that during the lifetime of the Prophet (s.a.w.), not all verses were written down. Only some verses were written down while other verses were only memorized. Please provide sources/evidences for your answer.

What is the refrence of Quranic verse that approximately means: A Muslim slave is better than non muslim slave and female muslim slave is better than non muslim female slave because muslims call towards Allah

What is meant by the following aya from > transliteration.org : > 'Anzala Mina As-Samā'i Mā'an Fasālat 'Awdiyatun Biqadarihā Fāĥtamala As-Saylu **Zabadāan** Rābīāan ۚ Wa Mimmā Yūqidūna \Alayhi Fī An-Nāri Abtighā'a Ĥilyatin 'Aw Matā\in **Zabadun** Mithluhu ۚ Kadhālika Yađribu Allāhu Al-Ĥaqqa Wa Al-Bāţila ۚFa'ammā **Az-Zabadu** Fayadh habu Jufā'an ۖWa 'Ammā Mā Yanfa\`u An-Nāsa Fayamkuthu Fī Al-'Arđi ۚ Kadhālika Yađribu Allāhu Al-'Amthāla > He sends down water from the sky, and riverbeds flow according to their capacity. The current carries swelling froth. And from what they heat in fire of ornaments or utensils comes **a similar froth**. Thus God exemplifies truth and falsehood. As for the **froth, it is swept away**, but what benefits the people **remains in the ground**. Thus God presents the analogies. 013-017 > أَ‌ن‍‍زَلَ مِنَ ‌ال‍‍سَّم‍‍َ‍ا‌ءِ‌ م‍‍َ‍ا‌ء‌‌ ً‌ فَسَالَتْ ‌أَ‌وْ‌دِيَة‌‍ٌ‌ بِ‍‍قَ‍‍دَ‌رِهَا‌ فَاحْتَمَلَ ‌ال‍‍سَّ‍‍يْ‍‍لُ ‌زَبَد‌ا‌ ً‌ ‌‍رَ‌اب‍‍ِ‍ي‍‍ا‌ ً‌ ۚ‌وَمِ‍‍مَّ‍‍ا‌ يُوقِ‍‍د‍ُ‍‌ونَ عَلَ‍‍يْ‍‍هِ فِي ‌ال‍‍‍نّ‍‍‍َ‍ا‌ر‍ِ‍‌ ‌ابْ‍‍تِ‍‍غَ‍‍‍ا‌ءَ‌ حِلْيَةٍ ‌أَ‌وْ‌ مَت‍‍َ‍اع‌‍ٍ‌ ‌زَبَد‌ٌ‌ مِثْلُ‍‍هُ ۚ كَذَلِكَ يَ‍‍ضْ‍‍‍رِبُ‌اللَّ‍‍هُ ‌الْحَ‍‍قَّ ‌وَ‌الْبَاطِ‍‍لَ ۚ فَأَمَّ‍‍ا‌ ‌ال‍‍زَّبَدُ‌ فَيَذْهَبُ جُف‍‍َ‍ا‌ء‌ ً‌ ۖ ‌وَ‌أَمَّ‍‍ا‌ مَا‌ يَ‍‌‍ن‍‍فَعُ ‌ال‍‍‍نّ‍‍‍َ‍اسَ فَيَمْكُثُ فِي ‌الأَ‌رْ‍ضِ ۚ كَذَلِكَ يَ‍‍ضْ‍‍‍رِبُ‌اللَّ‍‍هُ ‌الأَمْثَالَ What is this "similar froth"; "zabadun"; that is being referred to? The first half of the verse I sort of understood to mean the slag oxides that may occur when smelting metal from ore, but then in second to last sentence it says "the froth is swept away, but what benefits people remains in the ground", possibly eluding to the process of sedimentary mineral formation. I realize that there is a much more important spiritual meaning of this aya. Information on the events and context of this aya's revelation would be deeply appreciated.

I've often heard that we should divide the meat of qurbani into three parts. 1. one should be eaten yourself and family 2. one should be given to the poor 3. and one should be gifted to relatives and friends I was listening to an online bayan and the imam said that we should eat from the meat of sacrifice because of the ayat of sura alhajj > 28-That they may witness benefits for themselves and mention the name > of Allah on known days over what He has provided for them of > [sacrificial] animals. So eat of them and feed the miserable and poor. > > 36-And the camels and cattle We have appointed for you as among the > symbols of Allah ; for you therein is good. So mention the name of > Allah upon them when lined up [for sacrifice]; and when they are > [lifeless] on their sides, then eat from them and feed the needy and > the beggar. Thus have We subjected them to you that you may be > grateful. This forms the basis of the first two fractions, but where is it written to give meat to friends and relatives?

Salam. I wanted to seek some clarification on surah Al Kahf. In verse 79, Al Khidr referred to himself as "I", "As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force." but in verse 80, he used "we", "And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief." Can someone share some islamic sources on who the "we" is (besides Al Khidr of course)?

The Qur'an talks about powerful miracles like splitting the sea, reviving dead people and so on. Do phenomena on this scale happen anymore? (Referring to clearly supernatural events witnessed by large groups of people). If not, is there a reason these types of events only occurred with the Prophets?

I found examples of verses of the Qur'an which have an identic beginning, but end with different ending: The first examples are in surat an-Nisa': - > Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly **fabricated a tremendous sin.** (4:48 ) - > Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly **gone far astray.** (4:116 ) Is there a deeper meaning or an explanation why in the first verse those who commit shirk have been warned against their sins while in the second they have been described as gone astray?

What is the special night mentioned in surat ad-Dukhan (44:3-4 ) > Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. (3) > On that night is made distinct every precise matter - (4) Is it a different night than laylatu al-Qadr ليلة القدر, if so what night is it? And what exactly will be distinct in this night and why?

What does this verse mean? What message is it conveying > And give orphans their properties, and do not substitute the bad for the good. And do not consume their properties by combining them with yours, for that would be a serious sin.

>وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful. 2:54 From reading this I understood that Allah called those disbelievers to kill themselves? Two verses later >ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ Then We revived you after your death that perhaps you would be grateful. 2:56 Could someone please explain me what is happening here? Thank you.