1. Ask A Question About Islam And Muslims
  2. Ask A Question About Islam And Muslims

Ask A Question About Islam And Muslims

373 Questions

In Qur'an 2:136 Allah SWT says He does not make any distinction between any of the Prophets and revelations, but in 2:253 Allah SWT clearly makes distinctions between the Prophets. What is the way to understand both of these verses?
Amina Inloes

There is a similarity and difference between the prophets/messengers. The similarity is that they are all equal in being appointed as divine messengers and authorities. The difference is with respect to the nature of their position with Allah, and their own circumstances. 

So, these two verses reflect those two things.

2:136 is a statement of belief for us to profess. That is, WE must accept all the prophets/messengers as being equal in their validity. We must accept them all as having correct messages from Allah that are consistent with the messages of the other prophets. We are not allowed to accept some and reject others. This verse is in the context of criticizing the Jews and Christians for accepting some and rejecting others.

However, this does not mean that all the prophets and messengers were identical, as indicated in 2:253 and elsewhere. The prophets and messengers each had their unique circumstances and positions with Allah. For instance, Jesus was born in a unique way, Solomon had a unique kingdom, and the Prophet Muhammad (S) is considered to be the highest of the messengers.

 
I have heard that when a person dies he can hear the whispers of people and footsteps. However I understand that the Quran says that they cannot hear us. How can this matter be understood correctly?
Amina Inloes

Qur'an 27:80-81 say: "Thou dost not make the dead hear; nor dost thou make the deaf hear the call when they turn their backs; nor canst thou guide the blind away from their error. Thou canst only make hear those who believe in Our signs and are submitters."

Some exegetes take this verse metaphorically, to mean that you cannot make a person who is dead in their heart to understand the call to the truth. Not that it is literally saying that it impossible for people who are physically deceased to hear anything from the living world. 

This seems to better fit with the context of the verses which are about how the Prophet (S) cannot force people to listen to or accept his message; the main idea of the verses is not about physical death and the deceased.

A similar idea in the Qur'an is: "Have they not journeyed upon the earth, that they might have hearts by which to understand or ears by which to hear? Truly it is not the eyes that go blind, but it is hearts within chests that go blind (22:46)." That is, it is not about physical blindness but rather a metaphorical blindness.

God knows best. 
I was told that some early Shia scholars believed that the Quran was distorted which I now know not to be true. However, is it Kufr to believe in Tahrif of the Quran?
Amina Inloes

Although belief in tahrif of the Qur'an is non-standard, it is better to reserve the word kufr for the things that Allah directly uses it for.

The Qur'an does not directly say that belief in tahrif is kufr. (Rather, some people assert this based on a deduction/interpretation of a verse, not a direct statement.)

The word kufr tends to be thrown around quite casually these days. There is rarely any benefit to accusing people of kufr or labelling Muslims as kafir just because one thinks they are incorrect in their belief. It is quite sad that this intolerance has developed today. The classical Islamic era seems to have been much more tolerant and open to discussing differences of opinion regarding theology. This is not to say that every view was always right, but it is better to be able to discuss things rationally rather than to shut down dissenting views by just labelling and attacking (verbally or sometimes physically).
Is there any such thing where it is Makruh for a woman to recite more than 7 verses of the Quran during the days of menses?
Sayyed Mohammad Al-Musawi

It is always highly recommended for every Muslim to recite Quran but when a person is in the state of Janabah or a female is in her menses, it becomes Haraam on them to recite the four verses of the obligatory Sajda. Rest of Quranic verses are always allowed and recommended to recite.
The narration of Makrouh for woman in her menses to recite more than seven verses in case it is authentic, does not mean no reward but less reward from the usual situation of purity.

Wassalam.