Answer: The day of judgement or Resurrection is a day on which all humans will be resurrected and held accountable for their actions (Qur'an 36:78-79).
The Almighty God will judge each individual based on their deeds, intentions, and faith. The righteous will be rewarded with Jannah, while the wicked will be punished in Jahannam (Qur'an 99:6-8).
Answer: Believing in Jannah and Jahannam serves as a moral framework for Muslims, encouraging them to live righteous lives, perform good deeds, and seek repentance. Being hopeful of God’s mercy is an essential part of a Muslim’s life but at the same time, they should not forget that God is just and He certainly, does the judgement of our beliefs and deeds. This concept emphasized the balance of divine justice and mercy, highlighting that ultimate reward and punishment are in the hands of Almighty Allah.
Answer: On the contrary, hijab is a principle of dress to cover women’s bodies from the sexually objectifying male gaze. Hijab is more a principle than a particular type of dress. It involves the covering of the hair, neck and bosom of a woman, and the covering of her arms and legs without revealing the curves and shape of the body. If it was a product of oppressive men, they would have encouraged the social nakedness of women as they do today. Hijab is dress for women in a social context, in the private space and in the presence of close male members of the family and with other women, hijab is not obligatory.
Answer: The identity of "Dhul-Qarnayn," mentioned in the Quran, has been a subject of much debate among scholars and historians. There are three main theories regarding who Dhul-Qarnayn could be:
1. Alexander the Great: Some believe that Dhul-Qarnayn is Alexander the Great, also known as "Iskandar Dhul-Qarnayn." They suggest that after his father's death, Alexander conquered territories in Rome, the West, and Egypt, founded the city of Alexandria, and then took control of Syria and Jerusalem. He then ventured to Armenia, Iraq, and Iran, eventually planning to conquer India and China before returning to Khorasan. Alexander established many cities and ultimately fell ill and died in the city of Sura, with his body later being transported to Alexandria for burial. However, this theory lacks substantial historical evidence and is not consistent with the attributes and actions of Dhul-Qarnayn described in the Quran.
2. A Yemeni King: Some historians, including Asma'i and Ibn Hisham, believe Dhul-Qarnayn was one of the kings of Yemen, known as "Tubba" (plural: "Tubba'"). This theory is supported by some pre-Islamic Arabic poetry that praises Dhul-Qarnayn. According to this theory, the dam built by Dhul-Qarnayn is the famous "Ma'rib Dam" in Yemen. However, this dam does not match the description in the Quran, which states that the dam was made of iron and copper to prevent invasions by barbaric tribes, whereas the Ma'rib Dam was built with ordinary materials to control water flow.
3. Cyrus the Great: The third and most recent theory, proposed by the Islamic scholar Abul Kalam Azad, identifies Dhul-Qarnayn as Cyrus the Great, the Achaemenid king. Unlike the previous two theories, this one aligns with the Quranic description of Dhul-Qarnayn. Cyrus was a prominent figure known for his just rule and significant conquests. The Quran portrays Dhul-Qarnayn as a righteous, monotheistic leader who helped oppressed people by constructing a formidable iron and copper dam to protect them from the tribes of Gog and Magog.
Answer: The Quran emphasizes several qualities of Dhul-Qarnayn:
- God provided him with means for victory.
- He undertook three major expeditions: to the west, the east, and a mountainous region where he encountered various tribes.
- He was a devout believer in God and the Day of Judgment.
- He constructed a strong dam from iron and copper to assist a vulnerable people against their oppressors.
Additionally, Dhul-Qarnayn's name, meaning "the one with two horns," has several interpretations. Some suggest it refers to his reach to the eastern and western extremities of the known world. Others believe it signifies his reign spanning two centuries or a peculiar physical feature. Some also suggest it could be due to a two-horned helmet he wore.
Overall, the most credible theory, based on historical and Quranic evidence, is that Dhul-Qarnayn refers to Cyrus the Great. This theory is supported by the Quran's depiction of Dhul-Qarnayn's characteristics and actions, which closely match those of Cyrus.
Answer: Samiri was one of the closest companions of Prophet Moses (peace be upon him), and having certain abilities like seeing Gabriel when others could not, Samiri eventually deviated from the path of righteousness. It is also said that Samiri was the same person who, during the time of Prophet Moses, was involved in a conflict and sought Moses' help, as mentioned in the Quran
"The one who was from his followers called to him for help against his enemy..." (Qasas 28:15)
This indicates that the person for whom Moses defended and killed an Egyptian was Samiri, who was initially a follower and friend of Moses but later strayed from the right path.
Answer: The story of Samiri offers several important lessons.
✅We should not judge persons on their initial merits or titles. As Samiri was one of the most closeted companions of the prophet Musa AS but gone astray and became one of the worst enemies of the prophet.
✅Another lesson from the story of Samiri is highlighted by Imam Ali (peace be upon him), who said that in every community, there are those like Samiri who use deceptive methods to oppose the truth and lead people astray.
✅Furthermore, the story teaches that people should be discerning in whom they follow. They should not blindly follow someone based on what they see or hear but should evaluate individuals based on their actions and alignment with divine guidance. Only those who demonstrate true adherence to the truth and God’s commands should be chosen as leaders and followed.
Answer: Many verses in the Quran present general principles and exceptions to these principles are clarified in other verses or in Hadiths. This is because the general rule usually applies to most cases, meaning that hardships often result from one's sins. However, according to reason and religious teachings, there are other factors that can also lead to hardships.
The "Tafsir-e-Namunah" commentary explains this verse by stating that although the verse appears to be general and all-encompassing, there are exceptions as usual. For example, the hardships faced by the Prophets and the infallible Imams were meant to elevate their spiritual status or to serve as a test. Similarly, the hardships encountered by non-infallible individuals can also serve as tests or result from their negligence, lack of caution, or failure to seek advice.
In other words, reconciling different Quranic verses and Hadiths indicates that the generality of this verse can be specified in certain cases.
Answer: The verses related to the divine tradition of testing indicate that some of God's tests are specific to certain individuals or groups, while others are general and encompass all humans.
For example, the tests of Prophet Ibrahim (peace be upon him) with the fire of Nimrod, Prophet Noah (peace be upon him) with the prolonged denial by his people, or Qarun (Korah) with his wealth, are examples of specific and individual tests. In contrast, tests such as fear, hunger, loss of wealth, and offspring, or the testing of people through prophets and religions, are general tests that apply to everyone.
Verses that mention the testing of certain prophets usually refer to specific trials. For instance, the Quran says about Prophet Solomon: "And We certainly tested Solomon" (Sad: 34), or about Prophet Ibrahim: "And We tested you with multiple trials" (Taha: 40), and "And when Abraham was tested by his Lord with certain words" (Baqara: 124). There are also verses that refer to testing the believers, like in the Battle of Badr where God tested the Muslims through the blessing of victory: "That He might test the believers" (Anfal: 17).
However, some verses refer to general tests for all people, such as: "And know that your wealth and your children are but a trial" (Anfal: 28). The love for wealth and children is not limited to a particular group; it applies to all people, whether believers or non-believers.
Another verse states: "When harm touches a person, he calls upon Us; then when We bestow a favor upon him from Us, he says, 'I have only been given it because of [my] knowledge.' Rather, it is a trial, but most of them do not know" (Zumar: 49). This indicates that all humans are tested with both blessings and hardships.
Moreover, the suggestions of Satan are another form of test that applies to everyone: "That He might make what Satan throws in a trial for those within whose hearts is disease and those hard of heart" (Hajj: 53). This means that all humans are subject to the tests involving Satan's temptations.
Answer: There is much discussion about the nature of God's covenant.
In many verses, God uses various parables to make a greater impact on the audience. One such parable in Surah Ra'd compares those who reject the divine revelation of the Quran to blind individuals. It then states: "... only those who have intellect will take heed." These individuals are described as "those who fulfil God's covenant and do not break the agreement."
There is debate among commentators about the meaning of this covenant and its connection to not breaking the agreement. Here are two main views:
1. The Broad Interpretation of God’s Covenant: This interpretation suggests that God's covenant encompasses anything that reason or scripture indicates, including:
Many commentators believe that the term 'covenant' in this verse includes all these aspects, with the second part of the verse ("do not break the agreement") emphasizing the first part ("fulfil God's covenant"). These two parts are seen as complementary, expressing a single comprehensive idea: to uphold God's covenant means not breaking it.
2. The Specific Interpretation of God’s Covenant: This view posits that the covenant refers specifically to the primordial covenant mentioned in the Quran, where God took a pledge from the souls of all humans before their earthly existence. Some commentators support this view alongside the broader interpretation, suggesting that the term 'covenant' here primarily refers to this ancient pledge. However, they argue that 'agreement' in the verse has a wider meaning, covering all types of commitments—between humans and God, between humans themselves, and personal commitments individuals make to themselves.
In summary, while some interpret the covenant broadly to include innate, intellectual, and religious aspects, others see it as referring specifically to a primordial pledge, with a broader application to all forms of commitments.
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