The ayah is speaking to those who deny the Day of Judgement because they don't think they can be created again. Further in the passage, Allah quotes them:
‘What! After we have died and become dust and bones, shall we really be raised up again, along with our forefathers?’
Say, "Yes, and you will be [rendered] contemptible." (37:16-18)
The purpose ...
The most well-known understanding of the verse is that people were created "dead." Then, they were given life when they came to this world. Then, they will die. Then, they will be brought back to life for Qiyamah.
That is two deaths and two lives. This is an opinion attributed to Ibn Masood (RA) and Qatada (RA).
The meeting with Allah where they ...
Imam ar-Razi mentions in his tafsir several possible answers to why the angels thought humans would cause corruption and spill blood.
First possibility is that they made this theory themselves. Possible reasons they made this theory:
They saw the behaviour of a previous creation of Allah: the Jinn. This opinion is narrated from Ibn Abbas (RA) and Al-Kalbiy.
You see, the problem here is that the Arabic language has changed. Which can be said for pretty much any other language that has been in use for over fourteen centuries. Arabic, as it is commonly spoken and understood around the world, really has little in common with the Arabic spoken during the time of the Prophet and encoded in the Qur'an.
Heck, even the ...
أم من خلقنا refers to the other creation that has been mentioned previously in the surah:
The Heavens and the Earth and what they contain. This is also supported by the following ayat:
لخلق السماوات والأرض أكبر من خلق الناس ولكن أكثر الناس لا يعلمون
The creation of the heavens and earth is greater than the creation of mankind, but most of the people ...
There are a few verses in the qur'an that create a confusion and which caused a difference of opinion among theologians, sectarians etc.
Among these verse you may find the three verses you've quoted in your question.
A deeper look into "breathed into him of My soul وَنَفَخْتُ فِيهِ مِنْ رُوحِي"
This statement as provided in your question has been repeated ...
There is a certain delicacy when Quran speaks about Allah. I think Surah Tawhid is a great measure. Specifically و لم یکن له کفوا احد. If our spirit was of the same essence of Allah then we could countering Allah in that aspect.
From the book of Al-kafi:
From Imam Al-Sadiq:
الصّادق (علیه السلام)- عَنِ الْأَحْوَلِ قَالَ: سَأَلْتُ أَبَاعَبْدِاللَّهِ (...
By "lost" Imam Malik means "gone" i.e. "abrogated." He doesn't mean someone "misplaced" it which is why we no longer have it.
Basically, what Imam Malik said is that there were narrations from the Sahabah that Surah Tawbah used to be as long as Surah Baqarah. And he used this as evidence (because Surah Tawbah isn't ...
You shouldn't confuse grammatical masculine and feminine with actual male and female. For example, the sun is feminine in Arabic but it obviously isn't female.
In this verse, the هٖ (meaning "his" in a literal sense) in بُطُوۡنِهٖ ("his bellies" in a literal sense) refers to the word "الۡاَنۡعَامِ" (meaning "cattle").
Essentially, it appears what the scholar said is correct, and it is an opinion of early scholars i.e. that the verse states those who disbelieve in Islam disbelieve it in the presence of evidence and those who believe it believe because of evidence (if I understood you correctly).
However, another opinion of what the verse means exists which early scholars ...
The surah Maryam may be entitled the surah of (Allah's) Mercy, because the dominant and prevalent topic in this surah actually is the mercy الرحمة, Mercy of Allah, examples of it, seeking it, asking for it, paths that lead towards it, ways that are misleading, the mercy of the son with his mother or father etc..
And as the name ar-Rahmaan as a word ...
The matter can be explained by other verses were Allah says:
And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah ; perhaps you will be grateful. (3:123)
And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that Allah might ...
Pagans did not believe to neither resurrection nor afterlife. in Surah As Saaffat 16 to 20 (37.16/20) Qur'an have said that attitude of deniers about these two subject above.
Others are literally others. All the creature, cosmos, beings. "Others" point out that magnificence and perfection to make think and to straighten deniers.
According to this fatwa on islamweb #48460 (in Arabic).
Your interpretation of the significant parts is simply wrong:
O Allah! We implore You for help and beg forgiveness of You and believe in You and rely on You and extol You and we are thankful to You and are not ungrateful to You and we alienate and forsake those who disobey You.
اللهم إنا نستعينك ...
For the sake of this answer, I will translate انزل as "to send." The word "الي" means "to," and it implies something reaching something else. The word "علي" means "upon," and it implies something coming down from above.
So, the two were used in different places to accomplish both meanings. Revelations both ...
There are two main ways of understanding the verses of people being "blind" on the Day of Judgement.
First, I will quote a translation of the verse in the Quran:
And whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [...
Well , you could try tafsir of other scholars on YouTube like :
Noumal Ali Khan (Bayiinah Institute)
Advocate Faiz Syed (Urdu Speaker)
In books I would recommend The Noble Qur'an of Dr Muhsin Khan
If you wanted to ignore any nuance and context regarding the verses of the Quran, you needn't have even gone this far to get a contradiction.
Just take the first verse you mentioned:
Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper? (2:107)
If you wished to ...
For the verse:
وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَاناً نَصِيراً
And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority." (17:80)
Ibn Kathir ...
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا
(Allah burdens not a person beyond his scope)
Means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement,
Hypocrisy is of various types.
نفاق الأكبر is related to beliefs. A hypocrite of this type is a disbeliever at heart but pretends to be a Muslim in order to deceive people. It is a type of Kufr and is the one which is mentioned in the Quran. These would remain in hell forever as the Quran explicitly states that in various verses. They are not Muslims.
God did create all beings and all events. In that verse, we are seeking refuge from the evil that comes from the beings and things God created.
Allah is the Creator of all things, and He is, over all things, Disposer of affairs. (39:62)
In the verse:
From the evil of [i.e. coming from] that [i.e. the beings and things] which He created".
To simplify let us look at that specific part of the verse alone with a simple word by word translation:
وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلْمٍ
And Allah caused him to go astray upon knowledge
The question is whether the "upon knowledge" describes "Allah" or describes "him." So, the two options are:
And Allah with Allah's ...
The first time Allah mentions this "our hearts are covered" quote is in Surah Baqarah:
And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe. (2:88)
Your understanding of it is more or less correct. They are using this as an excuse that they cannot ...
What should be clear
I guess that the two life's mentioned in this verse must be clear:
The life in this life (Dunya)
And the life in the hereafter (al-Aakhirah)
The point that might cause trouble are the two deaths.
قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِنْ سَبِيلٍ
I somewhat disagree with the answer given ln by @goldpseudo.
The Arabic language - restricted on the words of the qur'an- has not changed. But similarly as the restriction made by 'Othman ibn' Affan in his compilation of the qur'an by favoring the language of Quraish. The - in use- language has restricted certain meanings. And mainly killed the diversity of ...
Molten copper is the interpretation given by most exegetes, although molten iron and molten lead also exist.
والقطر عند أكثر المفسرين النحاس المذاب ، وأصله من القطر ; لأنه إذا أذيب قطر كما يقطر الماء وقالت فرقة : القطر الحديد المذاب . وقالت فرقة منهم ابن الأنباري : الرصاص المذاب . وهو مشتق من قطر يقطر قطرا . ومنه وأسلنا له عين القطر
— Tafsir al-Qurtubi
Through this conversation, we are given a glimpse of the true views and words of 'Isa bin Maryam [Jesus] عليه السلام who is basically affirming that he only taught people Tawheed [worship Allah (ﷻ) alone] and rejecting the concepts of Shirk that started after he was gone; he rejects that he ever told people to worship either him or his mother. [Some ...
A translation of the verse is:
So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters. (10:94)
The verse outwardly addresses the Prophet (SAW) but it implicitly addresses people in ...