Tag Archives: Quran

An Important Principle of Tafseer Repels Misunderstandings About Quranic Passages

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In the Name of Allaah, the Most Gracious, the All-Merciful…

One of our respected visitors sent in the following question:

Could you give some insight into the origin of the Verse:

فاسألوا أهل الذكر إن كنتم لا تعلمون
“And ask the people of knowledge when you do not know.” [16:43]

This Verse is often used to refer to Muslim scholars, but Ibn Katheer explains this to mean the people of the books that came before, i.e. the previously revealed scriptures.

The response: While it is true that Imaam Ibn Katheer (may Allaah have Mercy on him) did in fact identify that the Verse was revealed about the scholars of the Jews and Christians who had knowledge of previously revealed scriptures, he did not restrict the meaning of the Verse to them alone, in a way that excludes the Muslim scholars. This may sound a little confusing, but by the end of the article the matter should be very clear, in shaa’ Allaah.

What has been mentioned about the Verse being revealed about the people of the earlier scriptures is true. However, reading a book of Tafseer without some basic principles could prove harmful, as you may reach conclusions that were not intended. Al-hamdulillaah for this question, and for what Allaah has opened up for us in understanding of His Book!

When a scholar tries to single out the exact reason for a Verse’s revelation, like in this case, it does not mean that the Verse is restricted to those whom it was revealed about exclusively, or that the scholar was trying to restrict its meaning to that.

There is a principle in Tafseer the scholars work by:

العبرة بعموم اللفظ لا بخصوص السبب

Meaning: The specific reason for a Verse’s revelation, or the specific event or people it was revealed about, does not restrict its meaning, rather it is to be understood to be as general as the wording allows.

An example of this would be: Verses 5-7 of Soorah al-Layl:

فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى
“As for the one who gives and has piety, whilst he believes in the Recompense, then We shall grant him ease in following after al-Yusraa (the easy path to goodness).”

These three Verses were understood to be revealed about Aboo Bakr as-Siddeeq (may Allaah be pleased with him) specifically. However, to restrict the meanings of the Verses to him alone would be baseless, since the wording includes him and everyone who behaves as he did. Restricting the Verse to one man would effectively Continue reading →

The Five Basic Human Rights (Or Essentials) Islaam Safeguards and Honors

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In the Name of Allaah, the Most Gracious, the Ever Merciful…

Question: What are the five basic human rights, or essentials, that Allaah safeguarded for the people through the message and mission of each and every prophet He sent?

Answer: They are as follows:

  1. Ad-Deen (The Religion)
  2. An-Nafs (Physical Safety)
  3. An-Nasl, or An-Nasab (Ancestry and Lineage)
  4. Al-‘Aql (Intellect)
  5. Al-Maal (Property)

Question: What is the proof for these five basic human rights?

Answer: They are based on the scholars’ istiqraa’ (extracting something from the generality of the entire message) of not only the Quran and the Sunnah, but also from the previous legislations as well.

Question: Are they mentioned specifically in the Quran?

Answer: Yes, they have been mentioned in Soorah al-An’aam [6:151-152]:

6_151

 Say (O Muhammad): “Come, I will recite what your Lord has prohibited you from: Do not join anything Continue reading →

The Meaning of the Verse in Soorah al-Faatihah: “Ihdinas-Siraat-Al-Mustaqeem”

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In the Name of Allaah, the Most Gracious, the Ever Merciful…

What exactly are we asking for when we say:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

“Guide us upon the straight path”

Guidance meaning: Lead or direct us to the straight path of Islaam is not the intended meaning in Soorah al-Faatihah, since the people reciting Soorah al-Faatihah have already been guided to it, and they have already accepted it. So are we asking Allaah to:

a) Direct us towards Islaam?

b) Allow us to accept it (Islaam)?

c) Or keep us firm upon it after having accepted it (Hidaayat ath-thabaat ‘alal-Haqq)?

While all three above meanings can be correct, meaning:

1) Guide us to the Straight Path (Islaam), by giving us knowledge of the Religion (by teaching us, through the scholars, for example).

2) Guide us to the Straight Path, by allowing us to accept the new things we learn from our Deen and implement them, as all correct beliefs and acts of worship are from as-Siraat al-Mustaqeem.

3) Guide us to the Straight Path, by granting us Continue reading →

Shaykh Saalih al-Fowzaan on Loving and Hating for the Sake of Allaah

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In the Name of Allaah…

Recently, the great scholar, Shaykh Saalih ibn Fowzaan al-Fowzaan (may Allaah preserve him) was asked:

What is the ruling on rejecting the idea of hatred for the sake of Allaah and claiming that it is not from Islam? Is a person’s Islaam valid if he does not hate the Jews and Christians?

The shaykh responded:

Walaa’ and baraa’ (the islamic system of loyalty) is a must. (It is) disallegiance with the enemies of Allaah and loyalty to the allies of Allaah. Walaa’ and baraa’ means to have hatred, declaring oneself free of them (the disbelievers) and their religion, this is baraa’.

Walaa’ means to love Allaah, to love His Messenger, and to love His believing servants, take them as allies and come to their defense.

“Indeed you have a good example in Ibraaheem (Abraham) and those with him, when they said to their people: We are free of you and all that you worship beside Allaah…” [Meaning of Quran 60:4]

They declared themselves free of them and their idols, their objects of worship.

“…We are free of you and all that you worship beside Allaah. We have disbelieved in you (i.e. your religion), and there shall be enmity and hatred between us forever, unless you believe in Allaah alone.” [Meaning of Quran 60:4]

Thus it is not permissible to love the disbelievers. Whoever takes them as allies, Allaah, the Mighty and Most High, has said [what means]:

“O you who believe! Do not take the Jews and Christians as allies! They are allies of one another. Whoever takes them as allies is indeed from them. Verily Allaah does not guide people who are oppressive.” [Meaning of Quran 5:51]

The issue is very serious. Walaa’ (loyalty) and baraa’ (disallegiance) are Continue reading →

Referring to the Quran as a Form of “Music” or Describing it as “Musical”

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In the Name of Allaah, the Most Gracious, the Ever Merciful…

From the unique writings of the late scholar, Shaykh Bakr Aboo Zayd (may Allaah have Mercy on him), is a beneficial 700-page dictionary of “bad language” called “Mu’jam al-Manaahee al-Lafthiyyah” in which he identified and refuted incorrect, inappropriate, and/or impermissible words and phrases that some people use.

In this book (p.117), he included how some people refer to the Quran as “music” or “musical”, or having musical tones or rhythms, and commented:

These are unacceptable descriptions because of three issues:

[1] This is claiming a likeness between Quranic Verses and impermissible musical instruments.

[2] Music is an art form that draws people into disobedience and wickedness, so how could it resemble the Magnificent Quran, the Speech of the Lord of all the worlds, that which guides to eemaan (statements, actions, and beliefs of faith) and the Straight Path?!

[3] Allaah the Exalted has refuted the idea of the Quran being poetry and exonerated it above that (claim), so how could it (the Quran) then resemble the voices and instruments of musicians?! (something far worse)

As the Arabs who have picked up these kinds of repugnant phrases from books that the scholars have been warning against (like Sayyid Qutb’s “Thilaal” for example), it is also hoped that Continue reading →

Shaykh Ibn Baaz on Giving a Mus-haf to a Christian

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In the Name of Allaah, the Compassionate, the Ever Merciful…

Shaykh ‘Abdul-‘Azeez ibn Baaz (may Allaah have Mercy on him), late Muftee of Saudi Arabia, was asked, “If a Christian requests a mus-haf from me, should I give it to him or not?” He replied:

You may not give him one, however, you can read the Qur’aan to him, so he could hear it. You could invite him to (the Religion of) Allaah and pray for his guidance, based on the Statement of Allaah, the Most High, in His Authoritative Book [what means]:

( And if any of the polytheists seek your protection, then grant him protection, so that he could hear the Speech of Allaah, then grant him passage safely. ) [9:6]

And the statement of His Messenger (may Allaah raise his rank and grant him peace) [what means]:

“Do not travel with the Qur’aan to the land of the enemy, as I fear they could get a hold of it.” [Muslim]

This proves that a non-Muslim is not to be given a mus-haf, to avoid him degrading it or playing with it. However, he can be taught, have the Qur’aan read to him, advised, and prayed for. If he accepts Islam he can be given a mus-haf.

Furthermore, there is no problem in giving him some books of tafseer or hadeeth, if it is hoped that he might benefit from them. He may also be given some translations of the meanings of the Noble Qur’aan.

Source: Majmoo’ Fataawaa of Shaykh Ibn Baaz (6/469-470). [Arabic]

Translated by: Moosaa Richardson

Did Imam Al-Bukhari say “My Recitation of the Quran is Created”?

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In the Name of Allaah, the All-Merciful, the Ever Merciful…

A phrase of disbelief and one of the slogans that identify the Laf-thiyyah Cult from the offshoots of the disbelieving Jahmiyyah Sect was attributed to the greatest scholar of Hadeeth in the history of Islaam, al-Imaam Muhammad ibn Ismaa’eel al-Bukhaaree (d.256), may Allaah have Mercy on him.  This short phrase was attributed to him:

لفظي بالقرآن مخلوق

“My recitation of the Quran is created.”

According to the scholars of Islam, anyone who held this belief was considered a disbeliever, speaking with one of the distinguishing traits of the Laf-thiyyah Cult, who were considered far more dangerous than the original Jahmiyyah disbelievers.

The great imaam, Abul-Qaasim al-Laalakaa’ee (d.418), listed the names of the scholars who were reported to have declared those who say “My recitation of the Quran is created” to be disbelievers. He listed over 50 scholars, including: Continue reading →