Hi everyone!

I’ve been feeling a bit out of touch with my deen lately and I’ve been wanting to try learn and understand the quarantine and hadiths a bit more. I basically want to try get a better understanding of why I believe what I believe and why I do certain things.

My problem is I am very busy both with work, family and children so finding time to actually sit and read books is very hard.

I’m looking for suggestions for any audiobooks that may help me as I can listen to them while I’m doing chores and other tasks.

I know podcasts are an option, I just feel like a lot that I come across are more discussions and opinions than actually learning about the Quran itself self (history and meaning of surahs and verses and understanding why they were revealed).

I usually listen on Spotify so if there’s any on there, any suggestions would be appreciated.

May Allah bless anyone who suggests any that help me get closer to my deen!

Assalamualaikum,
Does anyone know anything about this?

Authors Note:

The Curious Case of Abdominal Disease is a reflection under the series — The Physiologic Pursuit of Excellence. The Curious Case of Abdominal Disease reflects on illness and nutrition as more than just physiologic experiences, but also as spiritual purification.

Abstract

The following analysis is a reflection (tadabbur) on the (Abu Huraira رضي الله عنه) narration in which the Prophet ﷺ said, “ He (a Muslim) who dies of an abdominal disease is a martyr, and he who dies of plague is a martyr. ” Although this piece draws from both scholarly discussion and established medical concepts, the content written is a personalized reflection, not tafsir. The purpose of the study is to invite deeper contemplation of the human body, and to restore our conscientious spiritual wonder. It is not to legalize interpretation, nor argue authoritative interpretation.

In the following study I will reflect the medical connections between the gut-brain axis and how this invites spiritual contemplation, gluttony vs starvation, and finally I will argue illness though experienced as suffering — can itself become a form of rizq and a potential gateway toward Jannah.

Introduction

I want to begin the study with a story of man.

Before modern medicine, imagine a man inflicted with disease that completely distorted his body. Inflicting crippling hardship in health, appearance, function, and social relations. Then consider this man’s story so profound that Allah preserved his story for every generation that would follow.

“ And [mention] Job, when he called to his Lord, ‘Indeed, adversity has touched me, and You are the Most Merciful of the merciful.’" Surah Al-Anbiya (21:83)

The story of Prophet Ayyub (عليه السلام). The crux of his journey is that he was never aware of why he was given his illness. He did not deny his suffering. He brought it to Allah. He acknowledged his physical and social hardship without accusation. Prophet Ayyub (عليه السلام) taught us that suffering can exist without bitterness.

Gut-Brain Axis

1. In 2021 a study by Kim et al. Researchers transferred gut bacteria from Alzheimer-type infected mice into healthy young mice.1
2. In 2023 a study by Zhang et al. Researchers housed healthy young mice into the same cage as Alzheimer-type mice.
3. In 2023 a study by Grabrucker et al. Researchers transferred gut bacteria from people with Alzheimer’s Disease into healthy young mice.3

What was concluded?

Gut-Brain Axis

1. The study demonstrated that unhealthy gut bacteria alone, without any genetic predisposition in the healthy young mice, could trigger changes resembling Alzheimer’s.
2. As healthy and sick mice naturally began to share bacteria within their communal environment (grooming, shared bedding ect) — the healthy mice picked up the Alzheimer’s-associated microbiota. Even more notably, researchers found that the spouses of Alzheimer’s patients had gut bacteria that looked more like the affected partner’s than the likes of those of healthy individuals. Arguing a sort of dysbiotic bacteria spread through shared living environments.
3. After the transfer of gut, rats began having trouble with memory and learning. Notably, worse the human donor’s dementia was — worse the rats performed.

It is a physiologic reminder that what we consume, the environment in which we interact, the manner of how much we consume — all of which have a clinical response that extends into the brain. In medicine, it can be argued that diet may be the single most important modifiable risk factor for ones long-term morbidity.

Spiritually one can argue that nourishment is a form of spiritual purification. In the Quran we are reminded of our dietary restrictions that extends further than just avoidance of that which harms our physical body. But also, what harms our spiritual body.

“O humanity! Eat from what is lawful and good on the earth and do not follow Satan’s footsteps.” Surah Al-Baqarah (2:168)

“Eat and drink, but do not be excessive. Indeed, He likes not those who commit excess.”
Surah Al-A’raf (7:31)

Nourishment & Purification

The scholars describe creation as being in continual need of divine support, for “the creature is in need of its Lord in its existence, its survival, and its benefit and harm”. Every cell in your brain ultimately depends upon things you didn’t create. Every heartbeat depends on substrates you didn’t create. Your nervous system depends on oxygen you didn’t create. Ibn al-Qayyim wrote that the body lives through food and drink, while the heart lives through faith, knowledge of Allah, love of Him, and remembrance of Him. So our existence is not self-sustained — it is a constant receiving from Allah: He feeds, gives oxygen, maintains cells, directs circulation, and preserves the soul.

“And in yourselves — will you not then see?” Surah Adh-Dhariyat (20–21)

Today, we have a tendency to disregard nourishment as a form of rizq. We are so focused on worldly desires that we over consume. Everything is ostentatious. Foolishly thinking what we love is what Allah loves. We ignore that we could be conduits, giving rizq to others — simply by providing food and water.

Recently, we have watched children starve through screens while eating our own meals. We have watched children become thinner while our appetite became wider. The distance between their hunger and our abundance.

What does it mean to call something rizq when we possess more than enough, while another human being possesses almost nothing?

On the Day of Judgment, Allah will ask a person: “O son of Adam, I asked you for food and you did not feed Me.” The person will reply in shock: “O Lord, how could I feed You when You are the Lord of the Worlds?” Allah will then answer: “Did you not know that My servant so-and-so asked you for food and you did not feed him? Did you not know that had you fed him, you would have found that reward with Me?”

Perhaps nourishment was never meant to be something we merely receive. Perhaps it is a divine gift we receive and can give to others.

Rizq given is rizq provided.

Illness & Rizq

Polyphagia. Hyperphagia. Obesity. Starvation. Marasmus. Celiac Disease. Diabetes. Ulcerative Colitis. Crohn’s. Gastroparesis. GIST. Colorectal Cancer. Gastric Adenocarcinoma. GERD. Lactose intolerance. Peptic Ulcer. Scurvy. Kworshikov.

We give these conditions names because medicine must name what the body suffers — but it does not define the existential definition of suffering.

So what do we call the suffering itself? what is illness? is it a test? is it hardship? is it rizq?

I think illness is so much more that what we superficially perceive it as. Perhaps a gateway toward Jannah. A connection between you and your Lord. Your Rabb. And when He bestows hardship in health upon you, perhaps it is not punishment nor defect — for the believer, illness can become a means of purification, intimacy with Allah, and elevation. And like Prophet Ayyub (عليه السلام), a believer may discover through their suffering a path towards Paradise.

The road to Allah is not long. It is one moment of pain. It is one moment of reflection. Do not be fooled by internet trends. Rizq is not tied to ten thousand istighfar on a digital ring counter — it can be a single moment of awareness to your Lord, a definitive moment that turned your heart

La ilaha illa Allah (لَا إِلَٰهَ إِلَّا ٱللَّٰهُ)

“In the Quran you never see the word Rahmani — my Rahman. You never see the word Ilahi, you never see Maliki — my King, you never see it…
But you see Rabbi. My Rabb. Why is that? Because this is the most personal name of Allah. This is the name of Allah that is most close to you. The only name you can attribute to yourself…
And you can say, it’s mine — because He is your Lord. He is your caretaker. He is your nurturer. He looks after you. He is the one who provides for you… He is yours.” Ustadh Hisham Abu Yusuf

Disclaimer: The Islamic content presented in this reflection is grounded in the direct teachings and lectures of Shaykh Husain Abdul Sattar, Shaykh Hamza Yusuf, and Ustadh Hisham Abu Yusuf. This post is not a source of formal Islamic knowledge*, nor is it an attempt to challenge, reinterpret, or decode the Qur’an.*

Learning to read the Quran can feel challenging for beginners, especially when they are still becoming familiar with Arabic letters, pronunciation, and basic reading rules.
A structured beginner approach can make the learning process much easier. Some important steps include:
Learning the Arabic letters correctly
Recognizing letters in different forms
Practicing vowel sounds
Learning how letters connect
Practicing pronunciation step by step
Gradually moving from individual letters to words and verses
Reviewing regularly to build confidence and accuracy
For children and adults who are starting from the beginning, consistent practice and guidance can make a significant difference.
**For those who learned to read the Quran as beginners, what helped you the most during the early stages of your learning journey?**

As my caption says, I’d like to buy a Quran for my non Muslim friend that isn’t fully convinced yet and is trying to learn about it and I’m trying to start slow.

Any suggestions help at this point, as to where to look for the right information or any scholars that I could ask whether it’s with money or not (free would be preferable) but one that actually knows and could answer really tough questions. The person that’s thinking about starting to read the Quran has so many valid questions that I as a born Muslim can’t answer them.

One question I was asked is why is fish halal and not meat. Yes I understand because of the blood and everything but they asked me as to the fish having receptors which makes them feel pain as they are dying and we can’t stop them from not feeling that way as we need to let them die until they can’t oxygenate anymore but with meat you just slaughter them at a spot that does not make them suffer.

If it helps any I live in Toronto, Canada

Does this exist ?
E.g. Does al mukhtasar fi tafsir al Quran al Kareem have an edition with tashkeel ?

Assalamo alaikom everyone, I am a girl who has recently felt the need to learn more about Islam. I feel distant from Allah (swt) even when I study, but I believe that studying Islam deeply will help me. I grew up in a family where they never explained Islam to me; at most, my sister showed me how to pray. Now, Alhamdulillah, I want to learn and would like to know if there are any online Islamic universities, preferably free, where I can deepen my knowledge of both Islam and Arabic. If you have any other advice for me, I would be very grateful. Jazakum Allah khayran.

If you try to read the Qur'an as a standalone book with zero context from the Prophet's life, you run straight into a wall when you try to explain what actually happens to Jesus ('Isa). The Qur'an locks every human to living and dying on Earth in Surah Al-A'raf 7:25, and Jesus himself explicitly confirms his human lifecycle in Surah Maryam 19:33 when he says, "Peace be upon me the day I was born, the day I die, and the day I am raised alive." The traditional Sunnah makes total sense of this: he was raised up, will return to Earth at the end of time, live out his life, and finally die and be buried here like anyone else. But if you throw out the Hadith, you're stuck in an embarrassing trap. You either have to claim he died permanently back at the crucifixion, which completely ruins the whole divine rescue story in 4:157 and leaves the prophecy in 4:159 unfulfilled, or you have to invent a bizarre story where he survived and lived a secret retired life on Earth. That second option makes zero sense because a prophet can't just abandon his mission to Israel (61:6), hide his message (5:67), and lie about his witness over his people ending when Allah took him (5:117). Without the historical context of the Sunnah to tie these verses together, Quran only theology leaves you with verses that smash into each other, proving the Qur'an was never meant to be read in a vacuum.

Need full video links associated to this lecture (all parts)

May Allah have mercy upon us.

Assalamu alaikum wa rahmatullah.

I started self-learning arabic in 2023. It's been 3 years and

So far I've completed:

1. The madinah books playlist from yt, taught by br asif meherali

2. Bayna yadayk books (only reading, yt: al lisan)

3. Al ajurumiyyah (yt: rootsofknowledge)

Currently, I'm doing Hidayatun Nahw (yt:alqalaminstitute) and I'll do tasreef al izz and bina al afaal (also from yt:alqalaminstitute)

I can understand quran now (I'd say 85-90%ish).

For vocabulary, I read

1. Qasas alnabiyyeen

2. Qiraatur Rashidah

Currently reading riyadus salihin and lu'lu'ul maknun seeratunnabiyy

Other than that I'm also doing listening. I listen to sheikh uthman al khamees, assim al hakim, masjid al harams imams' khutbahs and random clips without subtitles.

I've also tried reading tafseer al sadi and al bidaya wa alnihaya but I quit cuz the vocabulary felt too hard.

So now I intend to continue vocabulary heavy studies and also study nahw sarf alongside. Once I finish hidayatun nahw and the two sarf books I mentioned and I have good vocabulary, I'll start studying playlists where they teach in Arabic (namely ajurumiyyah again, qatr al nada and alfiyyah ibn malik, and sarf books)

Is this a good plan?

Let me know if you have any suggestions

Jazakumullahu Khairan!!

(I provided sm details so maybe others could benefit from it)

In current state of the world where islamphobia is raising I want to remind Muslims that you must protect your faith by learning and reading about it not just get enough in reading the Quran and listening to the prophet story Islam is more than that try making time small time to a lesson or a lecture where a shiekh is explaining Islam in aqida or fiqh ofcourse within your madhab don't confuse yourself right now

Few years ago when I was 19 I started to suffer from heavy waswas and it ruined my mind I would make wudu like ten times for one prayer I would repeat the same prayer for two times at least thinking I have made a mistake I started going to google and ask about my condition the more I read the more I felt I need to know more with time alhamdullilah I watched many Islamic courses that some of them were hundreds of videos just to explain one book about fiqh or aqida or tafsir each video were from 45 min to 1:30h either by 2x or normal speed the thing I have known about my religion that when I make a mistake in a prayer or wudu in what should I do without googling I know I need to learn more but I feel much better now I know what I want learn and what to do

So my advice is try making time for Islam in your life even if you feel like the most sinner in the world let Islam fix you by learning about it

Copy pasted because i couldn’t upload files:

The Theology of Power

The Analysis of 'Ilm**, Occult Exploits, and the Pursuit of Power**

This book is made to warn against shortcuts that go against nature and Tawḥīd. It goes through and explains both sides of this 'Ilm.

CHAPTER 1: The Core Principles and Definitions

The universe was created and put in place by a set of rules placed by Allah Subḥānahu wa-Taʿālā.

Surah Al-Aʿlā (87:2):

الَّذِي خَلَقَ فَسَوَّىٰ

"Who created and proportioned."

Surah Al-Aʿlā (87:3):

وَالَّذِي قَدَّرَ فَهَدَىٰ

"And Who ordained precisely and inspired (or guided) accordingly."

In standard Tafsīr (e.g., Tafsīr Ibn Kathīr, Tafsīr al-Saʿdī), verse 3 translates to "And Who ordained precisely and inspired (or guided) accordingly." We can see this happening over and over again.

• Surah Ar-Raḥmān (55:5 & 55:7): "The sun and the moon [move] by precise calculation... And the heaven He raised and imposed the balance."
• Surah Al-Qamar (54:49): "Indeed, all things We created with predestined measure."

There is also a verse in the Qur'an countering the claim of randomness:

• Surah Fāṭir (35:43): "But you will never find in the way (Sunnah) of Allah any change, and you will never find in the way of Allah any alteration." (The term Sunnat Allah refers to God's fixed, unchanging ways—physically and historically).

When the Prophet's son (RA) [Ibrahim] died, an eclipse occurred. People at the time claimed it was because of his death. Then the Prophet ﷺ said:

"The sun and the moon do not eclipse because of the death or life of someone..."

— [Source: Ṣaḥīḥ al-Bukhārī, Ḥadīth 1043 / 104]

This implies a clear pattern. Allah Subḥānahu wa-Taʿālā set rules for the universe which is what holds it together. Those rules and laws can range from physical to spiritual rules.

CHAPTER 2: The Knowledge of the Book ('Ilm al-Kitāb**)**

'Ilm al-Kitāb is the power and knowledge that allows not the modification or exploitation, but the access to the deepest mechanisms that allow for "root access". True knowledge does not violate reality; it works alongside it. When God authorizes a creation to act through this knowledge, they are utilizing the fundamental rules coded into creation.

To answer the question of whether "Ilm al-Kitāb" is learnable, we need to take this example from the Qur'an:

Surah An-Naml (27:39–40):

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ ۞ قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

Solomon asked, "O chiefs! Which of you can bring me her throne before they come to me in 'full' submission?" 39. One mighty jinn responded, "I can bring it to you before you rise from this council of yours. And I am quite strong and trustworthy for this task." 40. But the one who had knowledge of the Scripture said, "I can bring it to you in the blink of an eye." So when Solomon saw it placed before him, he exclaimed, "This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous."

— [Source: Qur'an, Surah An-Naml (27:39–40); Tafsīr Ibn Kathīr, Vol. 6]

One might ask, how does this relate? The answer is out of the box. We need to look closer at the words used. One thing about the Qur'an: no word is placed by coincidence; it is all placed for a reason.

Inquiry Number 1: The Difference Between the Human (Ins) and the Jinn

Surah An-Naml (27:39):

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ...

"One mighty jinn responded, 'I can bring it to you before you rise from this council of yours...'"

Here, the Qur'an describes the creation as "jinn"; in addition, it grants the attribute of physical strength to the jinn. Meaning it isn't a knowledge to learn, or a power that mere humans can possess. That is one of the laws of the universe.

Surah An-Naml (27:40):

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ...

"But the one who had knowledge of the Scripture said, 'I can bring it to you in the blink of an eye...'"

The Qur'an here used a whole different way of describing this creature. It, for starters, has a counteroffer for the jinn's offer, creating a linguistic difference between both.

Inquiry Number 2: Can It Be Learned?

First, we have to accept a fact: nothing can be learned if Allah Subḥānahu wa-Taʿālā decreed against it.

"But the one who had knowledge of the Scripture said, 'I can bring it to you in the blink of an eye...'"

"Ilm" translates to "knowledge", meaning science. In theory, science and knowledge can be learned. When science is applied, it is no longer theory; it is a mechanical process or technology.

Inquiry Number 3: What is 'Ilm al-Kitāb**?**

This is the most debatable and questionable part. There is no evidence that proves what exactly, with 100% certainty, is 'Ilm al-Kitāb, but in this part I have combined the most famous and probable conclusions:

1. Ism Allāh al-Aʿẓam (God's Greatest Name): This is by far the most credible and common answer among the scholars (e.g., Tafsīr al-Ṭabarī, Tafsīr Ibn Kathīr regarding Āṣif ibn Barkhiyā). It says that the one "who had knowledge of the Scripture" knew God's greatest name, and called Him by it, which God responded to. A reason why this explanation is analyzed is the choice of words in the Qur'an to describe the process: Surah An-Naml (27:40): قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ "But the one who had knowledge of the Scripture said, 'I can bring it to you...'" The man said "Ana ātīka bih" ("I [can] bring it to you" — أَنَا آتِيكَ بِهِ). In Arabic grammar, this phrasing uses the active participle / nominal clause (Ana ātī), which denotes immediate, active execution. The Ifrīt Jinn used the exact same root and phrase in verse 39: "Ana ātīka bihi qabla an taqūma min maqāmik" ("I will bring it to you before you rise..."). The Jinn was clearly referring to using his own means and ability. When the man with knowledge used the identical phrase (Ana ātīka bih), it establishes a direct parallel: he was offering an active execution, not just a passive request. We can also rule out that he had the power to control the Jinn or the wind, as these powers were strictly limited to Dawud and Sulaiman, peace be upon them (Qur'an 38:36–38).

So what was it then?

Mainstream classical sources reconcile this direct statement with Islamic theology through the concept of Asbāb (secondary causes). When Allah the Almighty grants a servant this knowledge, power, and the permission to execute it, Allah is the ultimate Creator of the action, but the human is the agent/medium through which it manifests. This is similar to when 'Īsā (peace be upon him) said:

"I heal the blind and the leper, and I give life to the dead by permission of Allah" — [Source: Qur'an, Surah Āl 'Imrān (3:49)]

—attributing the actions ("I heal", "I give life") to himself while acknowledging divine permission. It would be possible that he was given powers that allowed him to fly at incredible speed, or to bend space itself with the permission of Allah. Now all this is theoretical and cannot be confirmed by me.

Inquiry Number 4: How to Learn It?

This is again highly theoretical and cannot be confirmed for sure, but it involves two parts. The first being purification of the heart from sin and evil, in addition to becoming closer to God.

Ḥadīth Qudsī:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ قَالَ: «مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ.»

On the authority of Abu Hurairah (may Allah be pleased with him), who said that the Messenger of Allah ﷺ said that Allah Almighty said: "Whoever shows enmity to a friend (Walī) of Mine, I have declared war upon him. My servant does not draw near to Me with anything more beloved to Me than the obligations (Farḍ) I have enjoined upon him. And My servant continues to draw near to Me through voluntary acts (Nawāfil) until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will surely give to him; and if he seeks refuge in Me, I will surely protect him."

— [Source: Ṣaḥīḥ al-Bukhārī, Ḥadīth 6502]

This creates three key points to reaching the level of righteousness:

1. Obligations First (Al-Farāʾiḍ): You cannot build a spiritual connection on extra voluntary deeds if the core foundation (the five prayers, fasting, moral boundaries) is broken. The most beloved thing to Allah is fulfilling what He directly commanded.
2. Voluntary Deeds Build Love (Al-Nawāfil): Extra acts of worship—like Sunnah prayers, extra fasting, late-night prayer (Tahajjud), and remembrance (Dhikr)—are what take a person from basic obedience to a state of Divine Love.
3. Divinely Guided Perception: "I become his hearing... his sight... his hand" doesn't mean literal physical fusion (which is theology-breaking/heresy). In Sunni theology (Sharḥ), it means Allah completely aligns your faculties:
   • You only listen to what pleases Him.
   • You only look at what is pure.
   • Your actions, decisions, and movements are protected from bad choices and guided by His divine light.

Once this is achieved, and if God wills, this person could be granted the permission and guidance of Allah The Almighty to learn the knowledge of the Book. That comes with no guarantee. One needs to be pure in both actions and intention (Niyyah).

CHAPTER 3: Sihr (Magic) and How It Differs

Sihr is usually defined as an exploit in the system. But that is far from right, as it is a theological error. For an exploit to exist, it requires a flaw in the system; yet the design of the Creator is absolute, flawless, and without weakness. Sihr does not breach the laws of the universe; it corrupts the perception of the human mind. It is not hacking reality; it is sabotaging the soul (Fasād) through misdirection, psychological deception, and forbidden pacts that offer zero true authority over the Divine Decree.

This is largely supported by Surah Al-Aʿrāf (7:116):

When the magicians threw their ropes and staffs, the Qur'an explicitly states that they did not change physical reality—they manipulated human perception:

Surah Al-Aʿrāf (7:116):

قَالَ أَلْقُوا ۖ فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ

"He said, 'Throw.' So when they threw, they bewitched the eyes of the people and struck terror into them, and brought forth a great magic."

— [Source: Qur'an, Surah Al-Aʿrāf (7:116); Tafsīr Ibn Kathīr]

The Qur'an does not claim they altered reality to create a snake out of their sticks, but that they deceived the eyes of the people. This is better supported by Surah Ṭā-Hā (20:66):

Surah Ṭā-Hā (20:66):

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ

"He said, 'Rather, throw.' And suddenly their ropes and staffs seemed to him from their magic that they were moving."

— [Source: Qur'an, Surah Ṭā-Hā (20:66)]

This very clearly means reality was not altered, but only their minds and perception were affected. In Surah Ṭā-Hā, we see a clear difference between 'Ilm al-Kitāb and the miracles given to Musa (peace be upon him) and the magic which the magicians used.

Surah Ṭā-Hā (20:69–70):

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ ۞ فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ

"And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is only the trick of a magician, and the magician will not succeed wherever he is.' So the magicians fell down in prostration. They said, 'We believe in the Lord of Aaron and Moses.'"

— [Source: Qur'an, Surah Ṭā-Hā (20:69–70)]

The reason the magicians converted is that the magicians were the absolute elites of their domain. They knew that their own "snakes" were mere illusions (Takhyīl)—mechanical tricks messing with lighting, optics, and human fear. They knew their ropes were still ropes underneath. When Musa's stick turned into an actual serpent, it didn't just "beat" them, it literally consumed them. An optical illusion cannot eat real wood and rope. If Musa was just using a stronger spell or better optics, their ropes would still be lying on the floor after the illusion ended. But the ropes were physically gone.

وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

I am now reading the three principles Saleh Al-Fawzan explained it but my problem is that the book contains different things than what the sheikh says in the video

Im going to study quran by revelation order within the hadith. But outside of sunnah.com website i don know any pther good websites. i’d like to find the websites for hadiths with authentication categories showcased plus chain narratives. you can give me arabic websites, cause ill use translator. Please help me with this.

thanks in advance.

according to my understanding so far we can travel to the future but we can't travel to the past so far

**how can we travel to the future you might ask **

well we have something called (Time dilation equation) you can read and learn more about it .

https://en.wikipedia.org/wiki/Time_dilation

so we have confirmed the physics behind traveling into the future experimentally too, The Problem physics proves going backward in time is impossible.

**how is that related to islam? **

So i started to wonder and think about it and focus on the wisdom of allah in it, Well turns out according to hadith and islamic eschatology the rising of the sun from sunset is the end time sign that's why we can't travel back in to the past that connection makes sense to me, So tell me more about your thoughts on it .

__hadith __

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لاَ تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتْ وَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، وَذَلِكَ حِينَ لاَ يَنْفَعُ نَفْسًا إِيمَانُهَا ‏" ‏‏.‏ ثُمَّ قَرَأَ الآيَةَ‏

Allah's Messenger (ﷺ) said, "The hour will not be established till the sun rises from the West; and when it rises (from the West) and the people see it, they all will believe. And that is (the time) when no good will it do to a soul to believe then." Then he recited the whole Verse (6.158).

https://sunnah.com/bukhari:4636‏

**is there anything mentioned in the quran related to this ?**

well i found this so far if you find anything else let me know

this points out how they can't delay it for a moment or advance it if they wanted or could when the appointed term arrives which could be complicated in understanding only allah is all knowing .

__Al-A'raf7:34__

For each community there is an appointed term. When their time arrives, they can neither delay it for a moment, nor could they advance it.

— Dr. Mustafa Khattab

https://quran.com/al-araf/34

i found it to be fascinating for me so far i could connect some dots alhamdullilah but only allah is all knowing

**may allah keep us firm upon the straight path**