Before going into the detail of the answer I'd like to turn your attention to the correct translation of " بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ" which is:
because of the advantage Allah has granted some of them over
There are a few points by which your question can be answered:
1. Society will be established even if as few as two ...
Yes, the word hajr can also mean to bind, but it has nothing to do with forced sexual relationship, neither was this the view adopted by al-Tabari (in terms of forced sexual relationship).
All the major commonly-accepted tafsirs described hajr as abandon. The methodology of abandonment differed (abandon physical relationship, social relationship, or both), ...
There is no verse from Qur'an or hadith that defines the criteria of the arbitrators. This was a task that scholars of jurisprudence undertook:
Hanafis do not require the arbitrators to be Muslims, but Malikis, Shafi'is, and Hanbalis do.
Hanafis and Shafi'is do not require that the arbitrators be a relation, but Malikis and Hanbalis do.
Therefore, in a ...
That interpretation would not be viable. I would like to firstly point out that (as well as is in Tafseer Ibn Katheer) when Allah says:
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ
He is saying that you didn't kill them because of your numbers, but you were victorious because it came from Me, basically He is saying victory comes from "Me". Even ...
Some scholars have mentioned that Allah have actually killed Jesus PBUH according to this verse:
[Mention] when Allah said, "O Jesus, indeed I will take you and raise
you to Myself and purify you from those who disbelieve and make those
who follow you [in submission to Allah alone] superior to those who
disbelieve until the Day of Resurrection. Then to ...
If you mean whom is meant or addressed by this revelation then al-Baghawi in his tafsir says it was To'ama ibn Ubayriq طُعْمَةَ بْنِ أُبَيْرِقٍ (my translation take it with care):
( ومن يشاقق الرسول ) نزلت في طعمة بن أبيرق وذلك أنه لما ظهرت عليه السرقة خاف على نفسه من قطع اليد والفضيحة فهرب إلى مكة وارتد عن الدين
(And whoever contradicts and opposes ...
Any real world examples what it means for a wife to be obedient?
A first insight can come from these two ahadith quoted in tafser al-Qurtoby (a well known Maliki scholar), where our Messenger (Peace be upon him) explained or gave the characteristics of the best wife/woman:
'The one who makes him happy when he looks at her, obeys him when he commands her, ...
It means the person who opposes the Messenger and the way of the believers after being guided i.e an apostate.
إن الذين ارتدوا على أدبارهم من بعد ما تبين لهم الهدى الشيطان سول لهم وأملى لهم
Indeed, those who reverted back [to disbelief] after guidance had become clear to them - Satan enticed them and prolonged hope for them.
— Quran 47:25
The Arabic in Qur'an 4:16 uses the masculine form, which is used to address either men alone, or men and women collectively. As you noted, it is not that straight forward to understand whom is being addressed, and indeed, there is a scholarly difference of opinions.
Al-Tabari is of the opinion that the verse is addressing the relationship between chaste men ...
No. The dual demonstrative pronoun اللذان may refer to two men as well as one man and one woman, despite being masculine. This is general style of Arabic language. For example, even though والدان is masculine, it refers to both father and mother.
Bahirah was a practice of the pagan arabs of dedicating camels to their gods and marking them by slitting their ears. These were then left alone and neither ridden, nor milked, nor slaughtered, nor sheared for wool etc.
Quran 5:103 Allah has not appointed [such innovations as] bahirah
or sa'ibah or wasilah or ham. But those who disbelieve invent
Yes, it forbids marrying more than four, but not from Qur'an alone can one derive this ruling; neither the tafsir, nor the reasons for revelation in isolation. This is especially the case when based on a single verse that could mean multiple things (Arabic: ظنى الدلاله). Rulings are typically derived from multiple sources, Islamic and linguistic, by scholars ...
The translation is indeed inaccurate. The verse says:
إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
The Arabic word يُضَاعِفْهَا means multiply. It is not restricted to two-fold or double, but can be used to describe any multiplier.
Islamically, in al-Baqarah 2:261, one can see that ...
Reading from the dictionary meaning here
ضاعف العددَ جعله ضعفين ( مثلين ) أو أكثر
it will be doubled or more
Or at another line it says:
So from what I can see it means 2X or more.
The translation provided on Quran.com also says:
"He multiplies it and gives from Himself a great reward."
According to Ibn Kathir:
And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people.
The Fuqaha' (scholars of Fiqh) say that when estrangement occurs
between the husband and wife, the judge refers them to a trusted
person who examines their case in order to stop any wrongs commited
Quran to begin with is the speech of Allah.
But in the verse you asked about, spoken words/Speech of shaytan is regarded by Meaning (as shaytan's) not by Uttering as you can conclude from the following points:
1- Even though Quran is the spoken word of Allah, the reported stories, and different speeches that Quran reports about previous nations, people, ...
Mahamud ibn Hamza (also known as Burhan ad-Din) al-Karmani محمود بن حمزة الكرماني wrote in his book asrar at-Tikrar fil Qur'an أسرار التكرار في القرآن (the deeper meanings of repetitions in the Qur'an) also known as al-Burhan fi twajih mutashabih al-Qur'an lima fihi min al-Hujjah wal Bayan البرهان في توجيه متشابه القرآن لما فيه من الحجة والبيان when ...
Rebecca. Within context (of both this particular verse and greater Islamic texts), the second interpretation makes sense because it's establishing that the person being sent to Hell knew what the truth was and opposed anyway and thus that being the reason of being sent to Hell. That's conditional in Islam.
"..never would We punish until We sent a ...
Greeting non-mahrams is considered makruh and it is not required to return such a greeting:
ويكره أن يسلم على امرأة أجنبية (غير زوجة له ولا محرم) إلا أن تكون عجوزاً أي غير حسناء، أو ألا تشتهى لأمن الفتنة
ومن سلم في حالة لا يستحب فيها السلام مما سبق، لم يستحق جواباً لسلامه
And it is makruh to say salam to a woman who is a stranger (not a wife or a mahram)...
Responding to greeting is wajib. Not engaging isn't wajib. Doing better is only recommended, not doing better isn't haram.
Respond to his greeting but then feel free to do as you please. Apply your God-given wisdom and common sense to do as you please. If you feel like it you can just walk away.
Who counts as an orphan is answered in When does someone stop being an orphan? It is someone who:
is a paternal orphan (i.e., their father has died), see Why are orphans considered orphans when their father dies and not when both their parents die? for more about this; and
has not reached adulthood, normally regarded as reaching puberty.
A tafsir by Asbab ...
It is true as you mentioned that it forbids killing believers ... but this verse can be related to common situation (about believers, and has not mentioned the exceptions and actually is deemed as a general issue), and in truth it is not related/mention the ones who do specific activities that are horrible haram activities (whose punishments are execution ......
Its hard to describe such people. Its like schizophrenia. When you read the symptoms, you may easily think that most of the people are schizophrenics. But when you see a real schizophrenic person, you will easily see the difference.
There are some people who are slow minded. They don't need special care to live (they can eat, dress etc by themselves), but ...
I believe the context of the verses you mention refer to orphans that you have decided to take care of and have merged their property with yours. The verses tells us that we should test them if they are able to handle their property wisely and only to give them when they are mature enough to do so. Till then, you should take care of their needs.
So it does ...
As much as I researched, I didn’t find any direct comparison about that, but it might be inferred from the apparent of the verse that it should be passed its lighter steps at first, then such punishment can be the final step if the previous softer ways weren’t effective, although perhaps there is no relationship between 4:34 and punishment of children. And ...
I just want to add that this verse is timeless and does not need context to be appreciated.
It simply means you cannot hide from death.
4:78 Wherever you may be, death will find you, even if you are in
fortified towers. If any good befalls them, they say, "This is from
God," and if any bad befalls them, they say, "This is from you!" Say,
"All is ...
There are tafsir which state that Qur'an 4:119 (I will command them so they will change the creation of Allah) is talking about Islam, the religion:
And surely I will command them and they will change God’s creation’ substituting His religion with unbelief making lawful what God has made unlawful and making unlawful what God has made lawful.