Assalamu Alaikum Brothers in Islam, Allah Ta'ala Says in the Holy Qur'an : > "And it is He who created the heavens and the earth in six days - and > His Throne had been upon water " [Qur'an 11:7] And Allah's Messenger Muhammed (Peace and Blessings be upon him) said : > "Abdullah b. 'Amr b. al-'As reported: > > I heard Allah's Messenger (ﷺ) as saying: Allah ordained the measures > (of quality) of the creation fifty thousand years before he created > the heavens and the earth, as **His Throne was upon water**." [Sahih Muslim [2653\]][1] It is unanimously agreed that the Throne and the Water predated the creation of the heavens and earth. My Question is : Did Allah create the heavens and earth from the water? As in, was the '*Water*' that existed before the heavens and the earth, the primordial material from which Allah created the heavens and the earth? If yes, please give me citation from sources. Some of the scholars spoke about this but i'm unable to find concrete references and sources. Jazak Allahu Khayrun

The Quran says: *"...When you are secure, offer the prayer duly, because the prayer has been prescribed to the believers as **linked to particular times.**"* (An-Nisa 4:103) And the times are defined also: *“Offer the prayer **from the decline (westwards shift) of the sun** till (the beginning of) the chill of the night, and during the accumulation of red lights of dawn. The accumulation of red lights of dawn is certainly visible.”* (Al-Isra 17:78) “Offer the prayer in **two parts of the daytime** and in the hours of the night that are closer to daytime...” (Hud 11:114) Start of Dhuhr is defined: *from the decline (westwards shift) of the sun* End of Asr is defined: *Offer the prayer in two parts of the daytime*, therefore end of asr is end of daytime. But the line between of those two parts of the daytime (end of dhuhr/beginning of asr) is nowhere cleary defined. The Prophet also combined sometimes those prayers without being on a journey or having fear of anything: Narrated from Ibn Abbas: *“The Messenger of Allah combined Dhuhr and Asr, Maghrib and Isha. There was **no fear, no journey**.”* (Muslim, Prayer of the travelers, 6/59) And there are five furhter ahadith on that: (Muslim, Prayer of the travelers, 6/60, 6/65, 6/66, 6/68) **Is it allowed to combine those prayers without being on a journey or without having any excuse (having fear of something)?**

The Qur'an repeatedly says that paradise is unending. For example, in Luqman (31:8-9), it is said > Verily, those who believe and do righteous deeds, for them are Gardens of Delight to abide forever therein. A promise of Allah in truth. Another example is that, in Al-Hijr (15:48), it says > Fatigue will not touch them therein nor shall they be removed from it. However, in Hud (11:108), it is said that > And as for those who are blessed, they will be in paradise, abiding there in for all the time that the heavens and the earth endure, except what wills your Lord: a gift without an end. As quoted, Hud (11:108) does say that paradise is a gift without an end, but I am wondering what is the purpose of the part that says "except what wills your Lord." Is there a generally accepted view on this phrase? The previous verse, Hud (11:107), makes a similar remark about potentially being saved from hell, ending with saying > Verily, your Lord is the doer of what He wants.

I want to ask, what are the two prayers (or the times at the two ends of the day) that are referred to in the verse 11:114 Hud of the Quran: > **وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ** وَزُلَفًا مِّنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَ‌ٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ > > "**And establish prayer at the two ends of the day** and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember." AND ALSO, please state how did you arrived at that interpretation / conclusion?

This question relates to: > And establish prayer at the two ends of the day and at the approach of the night. Indeed, **good deeds do away with misdeeds**. That is a reminder for those who remember. > Qur'an 11:114 I'm wondering if this means: 1. good deeds and bad deeds cancel out, i.e., the reward for a good deed is lost if it is used to "do away with misdeeds", or 2. in addition to good deeds "doing away with misdeeds", they are rewarded (with the reward equal to if no bad deeds were committed). **Question**: Does "good deeds do away with misdeeds" imply that good and bad deeds cancel out, or that there is still a reward for good deeds? (Also related is *...a good deed will have ten times the like thereof ... an evil deed will not be recompensed except the like thereof...* Qur'an 6:160 .)

In surat Hud when discussing the punishment of the people of Lut () the quran tell us that some Angels visited Ibrahim () to tell him about this, but they are described as visitors. And Ibrahim () wanted to welcome them with a fine meal, but then it says: > But when he saw their hands not reaching for it, he distrusted them and felt from them apprehension. ... (11:70 ) - Does this means that Ibrahim () didn't recognize them as Angels -until this moment-? - If so when did he recognize them? - And what made him fear and mistrust his visitors, when they didn't eat or rejected to eat from the presented meat?