STUDENT QUESTIONS TO BE ANSWERED
Q. Aslamualikum, an ex-muslim said that Surah 18:63, can be arranged to be more coherent than it's current rendering:
The current reading is:
1. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ
1. I forgot the fish & no-one made me forget it except Shaytan, to mention it
He says that there are two other renderings which are more eloquent than this:
2. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلاَّ الشَّيْطَانُ
I forgot the fish & no-one made me forget it except Shaytan.
3. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِي أَنْ أَذْكُرَهُ إِلاَّ الشَّيْطَانُ
I forgot the fish & no-one made me forget to mention it except Shaytan.
How would you respond to the fact, that the other two renderings are more clear in their expressions ?
The current reading is:
1. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ
1. I forgot the fish & no-one made me forget it except Shaytan, to mention it
He says that there are two other renderings which are more eloquent than this:
2. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلاَّ الشَّيْطَانُ
I forgot the fish & no-one made me forget it except Shaytan.
3. إِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِي أَنْ أَذْكُرَهُ إِلاَّ الشَّيْطَانُ
I forgot the fish & no-one made me forget to mention it except Shaytan.
How would you respond to the fact, that the other two renderings are more clear in their expressions ?
Q. Assalamu Alaykum Ustadh,
regarding 2:177.
لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ
How does the meaning changes by bringing the Khabar Laysa Muqaddam? It is known that there is also a Qira'at which exists with Dhammah on BIRR. But, how the meaning changes in the two cases.
Moreover, the Khabar LAYSA is not Nakira in this aayah. How does it affect the meaning.
regarding 2:177.
لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ
How does the meaning changes by bringing the Khabar Laysa Muqaddam? It is known that there is also a Qira'at which exists with Dhammah on BIRR. But, how the meaning changes in the two cases.
Moreover, the Khabar LAYSA is not Nakira in this aayah. How does it affect the meaning.
Q. Salams
I had a question regarding the tafsir / breakdown and understanding of a specific ayah in Surah Fussilat (Verse 10):
وَجَعَلَ فِيۡهَا رَوَاسِىَ مِنۡ فَوۡقِهَا وَبٰرَكَ فِيۡهَا وَقَدَّرَ فِيۡهَاۤ اَقۡوَاتَهَا فِىۡۤ اَرۡبَعَةِ اَيَّامٍؕ سَوَآءً لِّلسَّآٮِٕلِيۡنَ""
"He placed therein firm mountains from above it (the earth - continuing from previous ayah), and He blessed it, and measured therein its sustenance in four days sufficient for all those in need". Now I understand the Qur'anic words has multi-layered meanings to address different centuries of mindset for Muslims (since after all it is a universal message). From what I understand:
The preposition used is "مِنۡ" which means "from." But how can that be? How are mountains placed from ABOVE it (i.e. from above the Earth / Ground / Tectonic Plates) when they form from the ground up (i.e. convergent plate tectonic collision)? Or perhaps there are words used in this ayah that have more meanings that I am not aware of? Like "فَوۡقِهَا"
Jazakallah.
I had a question regarding the tafsir / breakdown and understanding of a specific ayah in Surah Fussilat (Verse 10):
وَجَعَلَ فِيۡهَا رَوَاسِىَ مِنۡ فَوۡقِهَا وَبٰرَكَ فِيۡهَا وَقَدَّرَ فِيۡهَاۤ اَقۡوَاتَهَا فِىۡۤ اَرۡبَعَةِ اَيَّامٍؕ سَوَآءً لِّلسَّآٮِٕلِيۡنَ""
"He placed therein firm mountains from above it (the earth - continuing from previous ayah), and He blessed it, and measured therein its sustenance in four days sufficient for all those in need". Now I understand the Qur'anic words has multi-layered meanings to address different centuries of mindset for Muslims (since after all it is a universal message). From what I understand:
The preposition used is "مِنۡ" which means "from." But how can that be? How are mountains placed from ABOVE it (i.e. from above the Earth / Ground / Tectonic Plates) when they form from the ground up (i.e. convergent plate tectonic collision)? Or perhaps there are words used in this ayah that have more meanings that I am not aware of? Like "فَوۡقِهَا"
Jazakallah.
Q. Al salaamu Alaykum dear Ustadh,
Could you please explain to me how we are supposed to understand/Translate the word "thumma" in Sura 10 (Yunus) verse 3?
Is it correct to say that because the context of the verse does not necessitate otherwise, the word "thumma" will be in its standard meaning, I. e "afterwards" in verse 3, sura 10?
I have searched everywhere but cannot find the grammatical /Islamic proof for the meaning of "thumma" in the context of the verse mentioned above.
Jazak Allaah khair
Could you please explain to me how we are supposed to understand/Translate the word "thumma" in Sura 10 (Yunus) verse 3?
Is it correct to say that because the context of the verse does not necessitate otherwise, the word "thumma" will be in its standard meaning, I. e "afterwards" in verse 3, sura 10?
I have searched everywhere but cannot find the grammatical /Islamic proof for the meaning of "thumma" in the context of the verse mentioned above.
Jazak Allaah khair
Q. Salam Ustaaz Nabeel,
Hope you are in best form of iman and health.
I have a question on why the differences choice of pattern usages of انجى surah albaqarah ayah 49 and نجّى surah ibrahim ayah 6. particularly the ayah telling about the same form of help to bani israel.
I could observe on faail dhaamir نحن on albaqarah and dhaamir هو on surah Ibrahim. wonder any reasons laid out in tafaseer. My references is limited.
Hope you are in best form of iman and health.
I have a question on why the differences choice of pattern usages of انجى surah albaqarah ayah 49 and نجّى surah ibrahim ayah 6. particularly the ayah telling about the same form of help to bani israel.
I could observe on faail dhaamir نحن on albaqarah and dhaamir هو on surah Ibrahim. wonder any reasons laid out in tafaseer. My references is limited.
Q. Assalamu Alaykum Ustadh,
Can you please explain me the difference in the statement said by Moosa AS in these two verses, to his family?
In Surah Naml, He is saying “I WILL bring to you…” i.e. he is certain. While in Surah Qasas, he is saying “Perhaps I may bring to you”. i.e. he is not certain of coming back with the information. Why is there such a huge difference?
Your response would be appreciated.
Can you please explain me the difference in the statement said by Moosa AS in these two verses, to his family?
In Surah Naml, He is saying “I WILL bring to you…” i.e. he is certain. While in Surah Qasas, he is saying “Perhaps I may bring to you”. i.e. he is not certain of coming back with the information. Why is there such a huge difference?
Your response would be appreciated.
Q. Salam
At ayah 7:157 where it says الأُمِّيَّ
What does الأُمِّيَّ mean?
Was prophet unlettered at all or it means something else?
At ayah 7:157 where it says الأُمِّيَّ
What does الأُمِّيَّ mean?
Was prophet unlettered at all or it means something else?
Salam
Holy Quran 2:20
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يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.
In the above ayah why allah has used سَمْعِ as verbal noun singular and why allah used وَأَبْصَارِ as plural without using verbal noun and singular noun ?
Holy Quran 2:20
------------------
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.
In the above ayah why allah has used سَمْعِ as verbal noun singular and why allah used وَأَبْصَارِ as plural without using verbal noun and singular noun ?
Q. Salamualaikum brother,
I hope all has been well. Thanks for the great lessons, may Allah reward you and give you tawfeeq. I have a question regarding V 39:10 and V 39:53. Why in the first one the ى is omitted from the end of عباد but not in the second verse. Also when Allah tells Prophet SAW to say this statement, why is Prophet SAW being told to say يا عبادى rather than يا عباد الله .
I hope all has been well. Thanks for the great lessons, may Allah reward you and give you tawfeeq. I have a question regarding V 39:10 and V 39:53. Why in the first one the ى is omitted from the end of عباد but not in the second verse. Also when Allah tells Prophet SAW to say this statement, why is Prophet SAW being told to say يا عبادى rather than يا عباد الله .
