Casting over Ears in Quran?

 

I don't understand this, I'll come back to the tafseer later. 

Uthmani - Madni / Indopak - Farsi Quranic Scripts

 

Descension of Angels During Quran Recitation

 

Narrated Usaid bin Hudair:

That while he was reciting Surat Al-Baqara (The Cow) at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and the horse became quiet too. He started reciting again and the horse was startled and troubled once again. Then he stopped reciting and his son, Yahya was beside the horse. He was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he could not see it. The next morning he informed the Prophet who said, "Recite, O Ibn Hudair! Recite, O Ibn Hudair!" Ibn Hudair replied, "O Allah's Messenger (ﷺ)! My son, Yahya was near the horse and I was afraid that it might trample on him, so I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, so I went out in order not to see it." The Prophet (ﷺ) said, "Do you know what that was?" Ibn Hudair replied, "No." The Prophet (ﷺ) said, "Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappeared.

وَقَالَ اللَّيْثُ حَدَّثَنِي يَزِيدُ بْنُ الْهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ، قَالَ بَيْنَمَا هُوَ يَقْرَأُ مِنَ اللَّيْلِ سُورَةَ الْبَقَرَةِ وَفَرَسُهُ مَرْبُوطٌ عِنْدَهُ إِذْ جَالَتِ الْفَرَسُ فَسَكَتَ فَسَكَتَتْ فَقَرَأَ فَجَالَتِ الْفَرَسُ، فَسَكَتَ وَسَكَتَتِ الْفَرَسُ ثُمَّ قَرَأَ فَجَالَتِ الْفَرَسُ، فَانْصَرَفَ وَكَانَ ابْنُهُ يَحْيَى قَرِيبًا مِنْهَا فَأَشْفَقَ أَنْ تُصِيبَهُ فَلَمَّا اجْتَرَّهُ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ حَتَّى مَا يَرَاهَا فَلَمَّا أَصْبَحَ حَدَّثَ النَّبِيَّ صلى الله عليه وسلم فَقَالَ ‏"‏ اقْرَأْ يَا ابْنَ حُضَيْرٍ اقْرَأْ يَا ابْنَ حُضَيْرٍ ‏"‏‏.‏ قَالَ فَأَشْفَقْتُ يَا رَسُولَ اللَّهِ أَنْ تَطَأَ يَحْيَى وَكَانَ مِنْهَا قَرِيبًا فَرَفَعْتُ رَأْسِي فَانْصَرَفْتُ إِلَيْهِ فَرَفَعْتُ رَأْسِي إِلَى السَّمَاءِ فَإِذَا مِثْلُ الظُّلَّةِ فِيهَا أَمْثَالُ الْمَصَابِيحِ فَخَرَجَتْ حَتَّى لاَ أَرَاهَا‏.‏ قَالَ ‏"‏ وَتَدْرِي مَا ذَاكَ ‏"‏‏.‏ قَالَ لاَ‏.‏ قَالَ ‏"‏ تِلْكَ الْمَلاَئِكَةُ دَنَتْ لِصَوْتِكَ وَلَوْ قَرَأْتَ لأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا لاَ تَتَوَارَى مِنْهُمْ ‏"‏‏.‏ قَالَ ابْنُ الْهَادِ وَحَدَّثَنِي هَذَا الْحَدِيثَ عَبْدُ اللَّهِ بْنُ خَبَّابٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أُسَيْدِ بْنِ حُضَيْرٍ‏.‏

Reference	: Sahih al-Bukhari 5018
In-book reference	: Book 66, Hadith 40

Prophet Muhammad SAWS Catching Jinns

 https://sunnah.com/bukhari:3423

Hadith of Astrophysics and Portals

 https://sunnah.com/bukhari:1052

The sun eclipsed in the lifetime of the Prophet (p.b.u.h) . Allah's Messenger (ﷺ) offered the eclipse prayer and stood for a long period equal to the period in which one could recite Surat-al-Baqara. Then he bowed for a long time and then stood up for a long period which was shorter than that of the first standing, then bowed again for a long time but for a shorter period than the first; then he prostrated twice and then stood up for a long period which was shorter than that of the first standing; then he bowed for a long time which was shorter than the previous one, and then he raised his head and stood up for a long period which was shorter than the first standing, then he bowed for a long time which was shorter than the first bowing, and then prostrated (twice) and finished the prayer. By then, the sun (eclipse) had cleared. The Prophet (ﷺ) then said, "The sun and the moon are two of the signs of Allah. They eclipse neither because of the death of somebody nor because of his life (i.e. birth). So when you see them, remember Allah." The people say, "O Allah's Messenger (ﷺ)! We saw you taking something from your place and then we saw you retreating." The Prophet (ﷺ) replied, "I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women." The people asked, "O Allah's Messenger (ﷺ)! Why is it so?" The Prophet (ﷺ) replied, "Because of their ungratefulness." It was asked whether they are ungrateful to Allah. The Prophet said, "They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, 'I have never had any good from you.' "

1566 Celestial Phenomenon

 

A series of mass sightings of celestial phenomena occurred in 1566 above Basel, Switzerland. The Basel pamphlet of 1566 describes unusual sunrises and sunsets. Celestial phenomena were said to have "fought" together in the form of numerous red and black balls in the sky before the rising sun. The report is discussed among historians and meteorologists. The phenomenon has been interpreted by some ufologists to be a sky battle between unidentified flying objects.^[1] The leaflet written by historian Samuel Coccius reported it as a religious event.^{[2][failed verification]} The Basel pamphlet of 1566 is not the only one of its kind. In the 15th and 16th centuries, many leaflets wrote of "miracles" and "sky spectacles".^[3]

During the year 1566, on the 27th of July, after the sun had shone warm on the clear, bright skies, and then around 9 pm, it suddenly took a different shape and color. First, the sun lost all its radiance and luster, and it was no bigger than the full moon, and finally it seemed to weep tears of blood and the air behind him went dark. And he was seen by all the people of the city and countryside. In much the same way also the moon, which has already been almost full and has shone through the night, assuming an almost blood-red color in the sky. The next day, Sunday, the sun rose at about six o'clock and slept with the same appearance it had when it was lying before. He lit the houses, streets and around as if everything was blood-red and fiery. At the dawn of August 7, we saw large black spheres coming and going with great speed and precision before the sun and chattered as if they led a fight. Many of them were fiery red and, soon crumbled and then extinguished.^{[citation needed]}

Imam Jafar Sadiq AS - Founder of Chemistry

 

Imam Jafar as-Sadiq (RA) is regarded as one of the founders of chemistry. The famous muslim scientist Jabir Bin Hayyan (776 AD) was his student. He has left behind incredible prints in the world of Chemistry. He introduced objective experimentation in place of hypothesis and speculation.24 Feb 2022

Author of the first book on chemistry. Jabir ibn Hayyan writes on the first page of his historical book "Whatever I learned,I learned from Imam Jafar Sadiq

 And what I lacked in learning was that I could only learn, otherwise there is no limit to the knowledge of Imam Jafar Sadiq

Nahj Al Balagha

 Nahj al-balāgha (Arabic: نَهْج ٱلْبَلَاغَة, lit. 'the path of eloquence') is the best-known collection of sermons, letters, and sayings attributed to Ali ibn Abi Talib ( d. 661), the fourth Rashidun caliph ( r. 656–661), the first Shia imam, and the cousin and son-in-law of the Islamic prophet Muhammad.

Prime Numbers in Quran

 

Indivisible.

Prime numbers are indivisible. The word "Allah" appears 2699 times in the Quran; 2699 is a prime which means it is indivisible just like Allah is indivisible. Skeptics claim that this is just a coincidence. It turned-out that prime numbers are one of the characteristics of the entire Quran. https://www.miracles-of-quran.com/prime_numbers.html

Prime Number

A prime number (or a prime) is a natural number greater than 1 that cannot be formed by multiplying two smaller natural numbers. A natural number greater than 1 that is not prime is called a composite number. For example, 5 is prime because the only ways of writing it as a product, 1 x 5 or 5 x 1, involve 5 itself. However, 6 is composite because it is the product of two numbers (2 x 3) that are both smaller than 6. Primes are central in number theory because of the fundamental theorem of arithmetic: every natural number greater than 1 is either a prime itself or can be factorized as a product of primes that is unique up to their order.

Wikipedia, Prime Number, 2020

Primes are 2, 3, 5, 7... However this was portrayed in the Quran 1400 years before it was discovered. In chapter 1 the verse count, word count and letter count are all primes.

Quran 1:1-7

- Verse count is 7 (prime number).

- Word count is 29 (prime number).

- Letter count is 139 (prime number).

All characteristics of this chapter are primes.

Another verse in the Quran describes this chapter and says that it is "Mathany مَثَانِي".

Quran 15:87

We have given you seven of the pairs, and the Grand Quran.

٨٧ وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

It says that number 7 belongs to a group called "Mathany مَثَانِي". This same word is also found in another verse which says that the entire Quran also belongs to this same group "Mathany مَثَانِي".

Quran 39:23

Allah has sent down the best of narrations: A Scripture consistent and paired. The skins of those who reverence their Lord shiver from it, then their skins and their hearts soften up to the remembrance of Allah. Such is Allah's guidance; He guides with it whomever He wills. But whomever Allah leaves astray, for him there is no guide.

٢٣ اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

This verse says that the entire Quran belongs to the group "Mathany مَثَانِي". This word is derived from pair or do again. There is no do again in mathematics however there is multiplying again; you can form any natural number by simply multiplying primes (8 = 2 x 2 x 2). But those numbers that you are multiplying again with are definitely primes (2 is a prime).

This verse says that the entire Quran belongs to the group "Mathany مَثَانِي" and from the previous verse it says that number 7 belongs to this same group "Mathany مَثَانِي". In mathematics 7 belongs to the group of prime numbers, so we are checking whether the number of letters of the entire Quran is also a prime or not.

From Quran Characters Counter:

The Quran is made of 326159 letters.

Checking if this number is a prime:

Yes 326159 is a prime number. This says that the Quran is indivisible; if a single letter was added or removed from anywhere in the entire Quran this will no longer be a prime. This also proves that the Quran was preserved.

Ultimate Mathematics of The Quran - A Visual Presentation

https://www.academia.edu/41550134/Ultimate_Mathematics_of_the_Quran_A_Visual_Presentation

https://www.youtube.com/watch?v=V1spL9AGt4A&list=PLiU47G2ulReebWVECXb1nz2uQi5ihpKOF

https://www.youtube.com/watch?v=MuBkCseN-ug

https://www.youtube.com/watch?v=IhxwyvoLMUA

Gaussian Prime Used by Allah in Quran

 

A Gaussian integer a + bi is a Gaussian prime if and only if either: one of a, b is zero and the absolute value of the other is a prime number of the form 4n + 3 (with n a nonnegative integer), or. both are nonzero and a2 + b2 is a prime number (which will not be of the form 4n + 3).

https://free-minds.org/forum/index.php?topic=14666.0

Huruf Muqatta

 

The mysterious letters^[1] (muqaṭṭaʿāt, Arabic: حُرُوف مُقَطَّعَات ḥurūf muqaṭṭaʿāt, "disjoined letters" or "disconnected letters"^[2]) are combinations of between one and five Arabic letters that appear at the beginning of 29 out of the 114 chapters (surahs) of the Quran just after the Bismillāh Islamic phrase.^[3] The letters are also known as fawātiḥ (فَوَاتِح) or "openers" as they form the opening verse of their respective surahs.^[4]

Four (or five) chapters are named for their muqaṭṭaʿāt: Ṭā-Hā, Yā-Sīn, Ṣād, Qāf, and sometimes Nūn.

The original significance of the letters is unknown. Tafsir (exegesis) has interpreted them as abbreviations for either names or qualities of God or for the names or content of the respective surahs. The general belief of most Muslims is that their meaning is known only to Allah

Quran 3:7- Muhkamaat and Mutashabihat

 

Quran 3:7 He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise—they are the foundation of the Book—while others are elusive.1 Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations—but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺—it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason.

Tafheem Ul Quran

 

Tafhim-ul-Quran (Urdu: تفہيم القرآن, romanized: Tafheem-ul-Quran, lit. 'Towards Understanding the Qur'an') is a 6-volume translation and commentary of the Qur'an by the Pakistani Islamist ideologue and activist Syed Abul Ala Maududi. Maududi began writing the book in 1942^[1] and completed it in 1972.^[2][3]

Tafhim is derived from the Arabic word fahm which means "understanding".^[4] Tafhim-ul-Quran is a combination of orthodox and modernist interpretation. It discusses economics, sociology, history, and politics. In his text, Maududi highlights Quranic perspective and says that Islam provides ample guidance in all spheres.

Maududi uses the standard technique of providing an explanation of the Qur'anic verses from the Sunnah of Muhammad, including the historical reasons behind the verses.

The Tafhim deals extensively with issues faced by the modern world in general and the Muslim community in particular.^[5]

Maududi wrote his work in Urdu. It has since been translated to languages including English, Hindi, Bengali, Malayalam, Marathi, Pashto and Sindhi. In 2006, the Islamic Foundation published an abridged one-volume English translation by Zafar Ishaq Ansari under the title Towards Understanding the Qur'an.

Sahih, Hasan, Zaif and Mawdu' Hadith

Al-Mawdu’ (الموضوع): This is the most famous terminology used.

Of no origin (لا أصل له): In Tadrib al-Raqi, ‘of no origin’ means hadith without sanad. [See: Tadrib al-Rawi, 162/1]

Bathil (الباطل): Some scholars also use the term ‘bathil’ to indicate mawdu’ hadith.

With no sanad (لا إسناد له): Sometimes, it is added in this term by “I do not know for this hadith a sanad (لا أعرف له إسنادا)”. According to Ibn ‘Arraq (‘Arraq), if the huffaz al-hadith state on the status of a hadith by the term “I do not know of it (لا أعرفه) or of no origin (لا أصل له), then it is enough to state the rule of a hadith.” [See: Tanzih al-Syariah. 8/1]

Does not reach (the Prophet PBUH) (ليس مرفوعا): Which is when a hadith is stated by this term, then this indicates that its sanad is broken or does not reach the Prophet PBUH.

Is not known by this words (لا يعرف بهذا اللفظ): This is also one of the terminologies used in stating that this hadith is not sahih.

Hadith Classification

In regards to classification, there are three general types:

1. Sahih (Sound)

2. Hasan (Good)

3. Da‘if (weak)

Sahih and hasan hadith, according to the hadith scholars (muhaddithun) are “accepted” (maqbul), and da‘if hadith are “rejected” (mardud). Each of these three types has its own subdivisions, weak hadith, in particular, having many sub-branches and reasons for its grading.

Sahih and hasan hadith may be sahih or hasan in of themselves (sahih/hasan li-dhatihi) or may not have reached the highest standards of grading but are elevated to the class of sahih or hasan via other hadith (sahih/hasan li-ghayrihi).

Sahih Hadith

A sahih hadith is a hadith that has a connected chain of transmission (ittisal), each narrator being upright in character (‘adl), exacting, and reliable (dabit) in his narration and transmission and which is free from irregularities (shudhudh) or serious flaws (‘ilal).

Ruling: There is consensus among the ‘ulema that a sahih hadith is evidence for all types of rulings, such as legal rulings and tenants of faith (with further conditions).

Hasan Hadith

A hasan hadith fulfills the same criteria as the sahih hadith except that its narrators’ exactness is less than the exactness found in narrators of sahih hadith.

Ruling: Like the sahih hadith, the fuqaha (jurists) and most of the muhaddithun accept that the hasan hadith can also be used for evidence. For this reason, some Imams of hadith, such as al-Hakim and Ibn Hibban, include hasan ahadith with sahih hadith while still acknowledging its lesser rank to the sahih.

Da’if Hadith

A da‘if hadith is a hadith that does not fulfill the conditions of the sahih or hasan hadith.

Ruling: There is a difference of opinion between the ‘ulema on the ruling on acting upon weak hadiths. The reliable opinion is that weak hadiths can be acted upon for virtuous supererogatory deeds (fada’il al-a‘mal), for religious exhortation, stories, and similar things that are not connected to legal rulings and tenants of belief.

It should also be noted that the meaning conveyed in a weak hadith may still be considered sound and supported by other related texts. [Sharh al Bayquniyyah; Ibn Hajar al-‘Asqalani, Nukhbat al-Fikr]

Sacred Valley of Tuwa, Mount Sinai in Bible, Quran

 

Mount Sinai (Hebrew: הַר סִינָֽי‎ Har Sīnay; Aramaic: ܛܘܪܐ ܕܣܝܢܝ Ṭūrāʾ dəSīnăy; Coptic: Ⲡⲧⲟⲟⲩ Ⲥⲓⲛⲁ), also known as Jabal Musa (Arabic: جَبَل مُوسَىٰ, translation: Mountain of Moses), is a mountain on the Sinai Peninsula of Egypt. It is one of several locations claimed to be the biblical Mount Sinai, the place where, according to the Torah, Bible, and Quran, Moses received the Ten Commandments.

It is a 2,285-metre (7,497 ft), moderately high mountain near the city of Saint Catherine in the region known today as the Sinai Peninsula. It is surrounded on all sides by higher peaks in the mountain range of which it is a part. For example, it lies next to Mount Catherine which, at 2,629 m or 8,625 ft, is the highest peak in Egypt.^[1]