Assalamualaikum Can you provide a Sahih hadith that clearly states Aisha (RA) attained puberty at 9 before her marriage was consummated? There is no direct evidence confirming this. No authentic hadith states Aisha (RA) said, "I attained puberty before consummation." If a non-Muslim asks for proof she was mature at 9, what authentic references should I provide Jazakum Allahu Khairan.

> To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males. **Or He makes them [both] males and females**, and He renders whom He wills barren. Indeed, He is Knowing and Competent. -- Qur'an 42:49-50 These ayat came up in my previous question https://islam.stackexchange.com/q/35022/17163 *Question*: Should "Or He makes them [both] males and females" be interpreted as referring to intersex people? It seems plausible that this instead refers to instances of male-female twins.

assalaamu alaykum I read a hadith in Tafsir al Tabari Sura An-Najim 53 verse 1 that Muhammad (saw) warned Abu Lahab or someone to fear the dog of Allah and it attacked him in Yemen and killed him? Is this hadith authentic is it true? Here is my reference... القول في تأويل قوله تعالى : وَالنَّجْمِ إِذَا هَوَى (1) اختلف أهل التأويل في تأويل قوله ( وَالنَّجْمِ إِذَا هَوَى ) فقال بعضهم: عُنِيَ بالنجم: الثُّريا وعُنِي بقوله ( إِذَا هَوَى ) : إذا سقط, قالوا: تأويل الكلام: والثريا إذا سقطت. * ذكر من قال ذلك: حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله: ( وَالنَّجْمِ إِذَا هَوَى ) قال: إذا سقطت الثريا مع الفجر. حدثنا ابن حُميد. قال: ثنا مهران, عن سفيان ( وَالنَّجْمِ إِذَا هَوَى ) قال: الثريا، وقال مجاهد: ( وَالنَّجْمِ إِذَا هَوَى ) قال: سقوط الثريا. حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله: ( وَالنَّجْمِ إِذَا هَوَى ) قال: إذا انصبّ. وقال آخرون: معنى ذلك: والقرآن إذا نـزل. * ذكر من قال ذلك: حدثني زياد بن عبد الله الحساني أبو الخطاب, قال: ثنا مالك بن &; 22-496 &; سعير, قال: ثنا الأعمش, عن مجاهد, في قوله ( وَالنَّجْمِ إِذَا هَوَى ) قال: القرآن إذا نـزل. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالنَّجْمِ إِذَا هَوَى * مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى ) قال: قال عُتبة بن أبي لهب: كفرتُ بربّ النجم, فقال رسول الله صلى الله عليه وسلم: " أمَا تَخَافُ أنْ يَأكُلَكَ كَلْبُ اللهِ" قال: فخرج في تجارة إلى اليمن, فبينما هم قد عرَّسوا, إذ سمعَ صوتَ الأسد, فقال لأصحابه إني مأكول, فأحدقوا به, وضرب على أصمخّتهم فناموا, فجاء حتى أخذه, فما سمعوا إلا صوته. حدثنا ابن عبد الأعلى, قال: ثنا محمد بن ثور, قال: ثنا معمر, عن قتادة " أن النبي صلى الله عليه وسلم تلا( وَالنَّجْمِ إِذَا هَوَى ) فقال ابن لأبي لهب حسبته قال: اسمه عُتبة: كفرت بربّ النجم, فقال النبي صلى الله عليه وسلم: " احْذَرْ لا يأكُلكَ كَلْبُ الله "; قال: فضرب هامته. قال: وقال ابن طاوس عن أبيه, أن النبي صلى الله عليه وسلم قال: " ألا تَخاف أنْ يُسلِّطَ اللهُ عَلَيْك كَلْبَهُ؟" فخرج ابن أبي لهب مع ناس فى سفر حتى إذا كانوا في بعض الطريق سمعوا صوت الأسد. فقال: ما هو إلا يريدني, فاجتمع أصحابه حوله وجعلوه في وسطهم, حتى إذا ناموا جاء الأسد فأخذه من بينهم. وكان بعض أهل المعرفة بكلام العرب من أهل البصرة يقول: عنى بقوله: ( وَالنَّجْمِ ) والنجوم. وقال: ذهب إلى لفظ الواحد, وهو في المعنى الجميع, واستشهد لقوله ذلك بقول راعي الإبل: فَبَـاتَتْ تَعُـدُّ النَّجْـمَ فـي مُسـتَحيرَةٍ سَــريعٌ بِــأيْدي الآكـلِينَ جُمُودُهـا (1) والصواب من القول في ذلك عندي ما قاله مجاهد من أنه عنى بالنجم في هذا الموضع: الثريا, وذلك أن العرب تدعوها النجم, والقول الذي قاله من حكينا عنه من أهل البصرة قول لا نعلم أحدا من أهل التأويل قاله, وإن كان له وجه, فلذلك تركنا القول به. -------------------- الهوامش : (1) البيت لراعي الإبل النميري عبيد بن أيوب ( مجاز القرآن لأبي عبيدة الورقة 230 من المصورة 26059) قال عند قوله تعالى ( والنجم إذا هوى ) : قسم ، والنجم : النجوم ، ذهب إلى لفظ الواحد وهو في معنى الجمع ، قال راعي الإبل : " وباتت تعد النجم ... " البيت . وفي مستحيرة : في إهالة ، جعلها طافية ، لأنها من شحم . وقال ابن قتيبة في كتاب المعاني الكبير ، طبع الهند . وقال الراعي وذكر امرأة أضافها : فباتت ... البيت . مستحيرة : جفنة قد تحير فيها الدسم ، فهي ترى فيها النجوم لصفاء الإهالة ، وأراد بقوله تعد النجم : الثرياء ، والعرب تسمى الثريا النجم . قال : طلــــع النجــــم عشــــاء ابتغــــى الـــراعي كســـاء وقال التبريزي في شرح حماسة أبي تمام ( 4 : 39 ) قال أبو العلاء : كان بعض الناس يجعل " تعد " هنا من العدد ، أي أن هذه المرأة تعد النجم في الجفنة المستحيرة ، أي المملوءة ، لأنها ترى خيال النجوم فيها ، وقد يجوز هذا الوجه ، وقد يحتمل أن يكون " تعد " في معنى تحسب وتظن ، والمراد أن المرأة تحسب النجم في الجفنة ، لما تراه من بياض الشحم أ . هـ

في قوله : يَخْرُجُ مِنْ بَين الصّلْب والتّرَائِبِ قال : الترائب : الأضلاع التي أسفل الصلب This roughly translates in English to:(taraib "ترائب") are the ribs that are below the backbone (sulb"صلب"). What does ribs below backbones means? Did any scholars ever explained the meaning of this? Please help me understand? Is this referring last ribs like floating ribs 11 or 12?

Assalamu Alaikum Brothers in Islam, Surah 86 (The Night Comer) says : > 86:5 - So let man observe from what he was created. > > 86:6 - He was created from a fluid, ejected, > > 86:7 - Emerging from between the backbone and the ribs. > > 86:8 - Indeed, Allah, to return him [to life], is Able. Is it possible that Verse 86: 6 and 86:7 are actually **two separate** statements and not a continuation of each other? That is, 86:6 speaking of how man is created from fluid ejected, and 86:7 refers to how this fluid which has transformed into a **foetus emerges out** from between the backbones and ribs (Mother's Womb) and not refering to the sperm emerging out from the backbone? - For example on the lines of : Have the students not observed how the Ford car is manufactured? It is manufactured from Molten Iron, Emerging out from the Ford factory. (that is, the molten iron ultimately emerges out from the factory as finished car) Have any of the classical Mufassiroon propagated this kind of an interpretation for these Ayat?

The Quran gives limited information about Haman. Is there any Hadith which presents more information about him? I cannot find any direct hadith from the Prophet pbuh but I think there would be some Mawquf hadiths available.

Bismillah, It is well-known that the punishment for saying something deliberately and unambiguously, insulting to Islam or Prophet Muhammad SAW, is death as was thoroughly explained by @UmH in her answer to https://islam.stackexchange.com/questions/2625/how-should-insults-to-the-prophet-muhammad-pbuh-be-handled However, I also want to know how, and if, blasphemy against other religions should he punished in a Muslim state. I got curious about this due to the following verse: >وَلا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ. And don't revile those, whom they (the disbelievers) invoke other than Allah This verse prohibits insulting all religions other than Islam. And since all sins are to he punished by ta'zeer by Ijma', it seems that it's obligatory upon an Islamic goverment to do ta'zeer against this as well. So now, I want an answer that explains, wether my reasoning is right, and if so, is this punishment to be applied on all people who blaspheme other religions, or only Muslims who do this. Jazak Allah!

>

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا > أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا > تَسْلِيمًا

> > Allah and His Angels send blessings on the Prophet: O ye that believe! > Send ye blessings on him and salute him with all respect. **Surah Ahzaab verse 56** I have to think about this from a long time why Allah has to send his blessing toward Muhammad (saw). I mean Allah have All the power of the world and he accepts all blessing of mankind and every other living thing, then why He have to send his blessing?
I am sorry if I did not get the proper translation cause I don't know how to speak Arabic.

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?"

وقال ابن أبي حاتم : حدثنا أحمد بن سنان ، حدثنا أبو معاوية عن الأعمش ، عن خيثمة قال : قال عبد الله يعني : ابن مسعود إن النطفة إذا وقعت في الرحم ، طارت في كل شعر وظفر ، فتمكث أربعين يوما ، ثم تتحدر في الرحم فتكون علقة . What is the authenticity of this hadith mentioned in Tafsir ibn Kathir in Sura 23 ayat 14 . Probably it is Against observation.Help me kindly

Bismillah, I've seen many answers on this website, and passages of books of fiqh where the author uses the verse of the sword (9:5): "kill the polytheists wherever you find them", to argue that all polytheists, everywhere in the world must be killed excluding the Jews, Christians and Magians (excluding the apostates among them). However, it apparently seems to me that this interpretation contradicts the very next verse which says: "and if any of the polytheists asks you for protection, then give hive him protection until he hears the word of Allah, then transfer him to his place of safety", so it seems that any polytheist can simply get away from execution by simply asking for amnesty! Now, I know that Imams Shafii and Ahmad RH were obviously not so dumb, that they would ignore the literal next verse. So I really wanted to understand it. I thus referred to modern commentaries like that of Mufti Taqi Uthmani, as well as the classical masterpiece called Tafsir alTabari. However, neither of them explained the verse to me in a satisfactory way. I'm still really confused about what kind of protection (or 'amanah' in Arabic) this verse is referring to, how long it's supposed to last, and most importantly, if it can save a polytheist from death if he refuses to convert to Islam. I'ld really appreciate a detailed tafsir using references from the Prophet SAW, Sahabah, and senior tabi'in. Jazak Allah! Edit: I also checked the tafsir of Imam Ibn Abi Hatim RH. There, [he narrated from Mujhaid bin Jabr RH](https://shamela.ws/book/8658/1746#p1) that, "transfer him to his place of safety" means to return him to wherever he came from. However, I'm even more confused now, as I'm wondering if this means that muslims can immediately kill him once he's been returned to his place of origin as the amnesty is now over!

Ibn Abbas said : When Allah the Almighty spread out the earth over the water, it tilted with its inhabitants like a ship, so Allah the Almighty anchored it with heavy mountains so that it would not tilt with its inhabitants. https://www.islamweb.net/ar/library/content/132/3240/%D9%82%D9%88%D9%84%D9%87-%D8%AA%D8%B9%D8%A7%D9%84%D9%89-%D9%88%D8%A7%D9%84%D8%A3%D8%B1%D8%B6-%D9%85%D8%AF%D8%AF%D9%86%D8%A7%D9%87%D8%A7-%D9%88%D8%A3%D9%84%D9%82%D9%8A%D9%86%D8%A7-%D9%81%D9%8A%D9%87%D8%A7-%D8%B1%D9%88%D8%A7%D8%B3%D9%8A Ibn Abbas said : When Allah the Almighty spread out the earth over the water, it tilted with its inhabitants like a ship, so Allah the Almighty anchored it with heavy mountains so that it would not tilt with its inhabitants. https://shamela.ws/book/13607/61 There is a guy who is a flat earther muslims and he claims all the previous muslims believed earth is flat and he brings this narration among many, that this narration proves Ibn Abbas (Ra.) who was one of the great mufassarins believed earth is flat, cuz here he says when the earth was spread out over water it itlted like a ship, which doesn't go along with the idea of a sphere earth.

Surat Ali `Imran 3/55 : > ˹Remember˺ when Allah said, “O Jesus! I will take you1 and raise you > up to Myself. I will deliver you from those who disbelieve, and > elevate your followers above the disbelievers until the Day of > Judgment. Then to Me you will ˹all˺ return, and I will settle all your > disputes. I want to know here, who are the followers whom will be elevated. Is it Christians or Muslims or both. If, it includes Christians then of what type. Does it include monotheists Christians only or even those who believe in trinity and other ideas? Does it include monotheists Jews? Who are the "disbelievers" over whom the "followers" will be elevated.

In Surah Al-Waqiah people are divided into three categories: *Quran 56:7-56:14:* >وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً > > And ye shall be sorted out into three classes: > > فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ > > Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand? > > وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ > And the Companions of the Left Hand,- what will be the Companions of the Left Hand? > > > وَالسَّابِقُونَ السَّابِقُونَ > > And those **Foremost** (in Faith) will be Foremost (in the Hereafter). > > > أُولَٰئِكَ الْمُقَرَّبُونَ > > These will be those Nearest to Allah: > > > > فِي جَنَّاتِ النَّعِيمِ > > In Gardens of Bliss: > > > > ثُلَّةٌ مِّنَ الْأَوَّلِينَ > > A number of people from those of old, > > > وَقَلِيلٌ مِّنَ الْآخِرِينَ > > And a few from those of **later times**. As far as I know, *later times* means after the Prophet was sent. So, who are these "foremost" and why they are few in later times?

Allah has said that He would destroy everything, so would He destroy the Kursi too and does that mean that Allah will destroy everything and He will be the only one who will remain in the end?

Quran 9:29 says: > **Sahih International:** Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His > Messenger have made unlawful and who do not adopt the religion of > truth from those who were given the Scripture - [fight] until they > give the jizyah willingly while they are humbled. > > **Yusuf Ali:** Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His > Messenger, nor acknowledge the religion of Truth, (even if they are) > of the People of the Book, until they pay the Jizya with willing > submission, and feel themselves subdued. How is this ayat be interpreted? Does it mean that Muslims are responsible to physically fight non-believers? Reference: Quran.com

While reading the Qur’an, I noticed that it refers to itself in different ways—sometimes saying **“We revealed the Qur'an”** (e.g., *Innā naḥnu nazzalnā al-dhikr*), and in other places referring to it in the third person, like **“This is the Book”** (*Dhālika al-kitāb*). *My Question* *How have classical scholars and modern commentators interpreted these shifts? And does this variation carry implications for understanding divine speech and authorship in Islam?* I’m especially interested in how scholars of *tafsīr* and Arabic rhetoric have explained this pattern.

I heard before we can't see the heaven, but do these verses mean that we are able to? I kind of am having doubts. What is the meaning when seeing how the sky is built? Quran 67:3 > And who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Quran 50:6 > Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?

In his fifth point of the Tafsir of Surah Nur (24) verse 2, Al Qurtubi explicitly states that fornication in women is worse الخامسة : قدمت الزانية في هذه الآية من حيث كان في ذلك الزمان زنا النساء فاش ، وكان لإماء العرب وبغايا الوقت رايات ، وكن مجاهرات بذلك . وقيل : لأن الزنا في النساء أعر وهو لأجل الحبل أضر . وقيل : لأن الشهوة في المرأة أكثر وعليها أغلب ، فصدرها تغليظا لتردع شهوتها ، وإن كان قد ركب فيها حياء لكنها إذا زنت ذهب الحياء كله . وأيضا فإن العار بالنساء ألحق إذ موضوعهن الحجب والصيانة ، فقدم ذكرهن تغليظا واهتماما Is this a majority view of the 4 madhahib of Ahlus Sunnah ? Is it the majority view in the Shafi school? Or is this a minority view? I always believed that Zina was equally bad for both men and women.