The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reciting the Noble Qur’aan and Contemplating on it

This is one of the greatest branches of knowledge that can lead to the increase, stability and strengthening of eemaan.

Allaah has revealed His lucid Book to His servants as a source of guidance; mercy, light and glad tidings and as a remembrance for those who remember.

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ

“And this is a blessed Book that We have sent down, confirming that which came before it.” [Soorah al-An’aam (6):92]

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“And this is a blessed Book that We have sent down, so follow it and fear (Allaah), that you may receive mercy.” [Soorah al-An’aam (6):155]

Allaah says:

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe.” [Soorah al-A’raaf (7):52]

Allaah says

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ…

“…And We have sent down to you the Book, as a clarification of everything, a guidance, a mercy and as glad tidings for the Muslims” [Soorah an-Nahl (16):89]

Allaah says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah says:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

“Verily, this Qur’aan guides to that which is most just and right, and gives glad tidings to the believers who work righteous deeds, that they shall have a great reward.” [Soorah al-Israa (17):9]

Allaah says:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe, and it increases the oppressors in nothing but loss.” [Soorah al-Israa (17):82]

Allaah says:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Soorah Qaaf (50):37]

These noble aayaat contain mention of the excellence of the Noble Qur’aan, the Book of the Lord of the Worlds. The fact that Allaah made it blessed and a guidance for the worlds. He placed within it a cure for illnesses, especially, the illnesses and diseases of misconceptions and desires of the heart. He made it a source of glad tidings and mercy for the worlds and as a form of remembrance for those who remember. He made it a guide towards that which is most just and upright, and He mentioned aayaat and threats by which they may fear or would cause them to remember and reflect.

Thus, one who reads the Qur’aan, and ponders and reflects over its aayaat finds within it such knowledge and learning, which strengthen, increase and develop his eemaan. This is because he will come across within the discourse of the Qur’aan, a King, who possesses all dominion, for whom alone, is all praise. The reigns of all affairs are in His hand alone, they emanate from Him and return to Him. He has ascended above His throne and not a single secret in the regions of His dominion escapes Him.

He is aware of what is in the souls of His slaves, fully cognizant of their hidden and public deeds. Solely, He disposes of the affairs of the Kingdom.

He hears and sees, gives and withholds, rewards and punishes, and honors and abases. He creates and sustains, and gives life and causes death. He decrees, executes and disposes.

He invites His servants and directs them towards what constitutes their happiness and success. He entices them towards this, and warns them of what will cause their ruin.

He introduces Himself to them by His names and attributes. He woos them with His favors and blessings and reminds them of His favors upon them. He commands them with what entitles them to the completion of such favors and blessings and warns them of His vengeance. He reminds them of the honor He has prepared for them if they obey Him, and of the punishment He has prepared for them if they disobey Him.

He informs them of how He handles His awliyaa’ and His enemies, and of the outcome of both. He praises His awliyaa’ for their righteous actions and fine qualities. He censures His enemies for their bad deeds and distasteful characteristics.

He puts forward parables and provides numerous types of proofs and truths. He replies to the misconceptions of His enemies with the finest of answers. He gives credit to the truthful and denies the liar. He speaks the truth and guides towards the path.

He invites to the abode of peace and safety (i.e., Paradise). He mentions its description, its beauty and its bliss. He warns against the abode of destruction (i.e., the Hellfire re). He mentions its torment, its ugliness and its pains.

He reminds His slaves of their necessity towards Him, their dire need of Him, and that they can never be independent of Him ever for the blink of an eyelid. He informs them that He can dispense of them and of all creation, and that He Himself is the Rich and is not dependent on anything, whereas, everything besides Him is inherently in need of Him.

He makes known to them, that no one attains an atom’s worth or more of good except by His Favor and Mercy, and that no one attains an atom’s worth or more of bad except by His justice and wisdom. One witnesses from His speech, His reproach of His beloved in the most gracious of ways and despite that, He dismisses their mistakes and forgives their slips. He accredits their excuses, rectifies their corruption, defends and protects them. He is their victor, their guardian over their welfare and the one who delivers them from all difficulties. He is the One who will keep His promise to them, He is their only patron and protector. He is their true patron and protector and their victor over their enemies. How fire a patron and victor He is!

Hence, the servant never ceases to benefit from reflecting on the Book of Allaah. His heart bears witness to such types of knowledge that increase his eemaan and strengthen it.

How can this not be so? When he finds within the Qur’aan, a King who is glorious, merciful, generous and beautiful; this is His standing.

So how can he not love Him, compete to attain a nearness to Him or use up his energy in trying to show love for Him?

How can He not be more beloved to him than anything else? How can he not prefer His pleasure to anyone else’s pleasure?

How can he not be attached to His remembrance? How can his love for Him, his desire to meet Him and feeling close to Him not be his nourishment, strength and medicine, in that if he were to be bereft of this, he would become corrupt and ruined and would not benefit from his life? [Refer to al-Fawaa’id of Ibn al-Qayyim, pages 58-60]

Al-Aajurree, may Allaah have mercy upon him, said: “Whoever contemplates His words, will know the Lord and he will know of His great power and capability, His immense favor upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this duty upon himself thereby being on his guard against that which his Generous Patron and Protector has warned of and coveting that which He has made desirous.

Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others feel alienation towards.

His desire when opening a Soorah for recitation will be, ‘when will I accede to the admonition contained within what I recite?’ and his desire will not be, ‘when will I complete this Soorah?’

His aspiration is none other than, ‘When will I understand what Allaah is addressing me with? When will I restrain (from committing sins)? When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allaah is the one who grants the tawfeeq towards that?” [Akhlaaq Hamlah al-Qur’aan, by al-Aajurree, page 10]

For this reason, Allaah, the Generous, orders His servants and encourages them to ponder over the Qur’aan, Allaah says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then contemplate on the Qur’aan? Had it been from other than Allaah, they would surely have found therein much contradiction.” [Soorah an-Nisaa’ (4):82]

He says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“Do they not then contemplate on the Qur’aan, or are there locks upon their hearts?” [Soorah Muhammad (47):24]

Allaah proclaims that He only revealed the Qur’aan so that its aayaat would be pondered over, He says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah also explains that the reason behind the lack of guidance for the one who deviates from the straight path is his disregard for reflecting on the Qur’aan and being too proud to listen to it, He says:

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

“Indeed, My aayaat used to be recited to you, but you used to turn back on your heels. With haughtiness, you talked evil about it (i.e., the Qur’aan) throughout the night. Have they not then pondered over the Word (i.e., the Qur’aan) or has there come to them what had not come to their fathers of old?” [Soorah al-Mu’minoon (23):66-68]

He mentions of the Qur’aan that it increases the believers in eemaan if they read it and contemplate on its aayaat, Allaah says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His aayaat are recited to them, they (i.e., the aayaat) increase them in their eemaan and upon their Lord (alone), they rely.” [Soorah al-Anfaal (8):2]

Allaah relates about the righteous amongst the Ahl al-Kitaab, that when the Qur’aan is recited to them they fall upon their faces in humble prostration and in a state of weeping, and that it increases them in humility, eemaan and submission. Allaah says:

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“Say, ‘Believe in it (i.e., the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, they fall upon their faces in humble prostration, and they say:” How perfect is our Lord! Truly, the promise of our Lord will be fulfilled:’ They fall upon their faces weeping and it adds to their humility.” [Soorah al-Israa’ (17): 107- 109]

He also informs that if He were to send down the Glorious Qur’aan upon a mountain, it would humble itself and rupture because of the fear of Allaah. He made this as a parable for the people to demonstrate to them the greatness of the Qur’aan. He says:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rending asunder out of fear of Allaah. Such are the parables that We put forward to mankind that they may reflect.”[Soorah al-Hashr (59):21]

He described the Qur’aan as being the best of speech, parts of it resembling other parts and He repeated some of it so that it would be understood. He mentioned that the skins of the righteous shiver in fear and hope when they hear the Qur’aan. He says:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“Allaah has sent down the best speech, a Book, its parts resembling each other in goodness and truth, oft repeated. The skins of those who fear their Lord shiver from it. Thereafter, their skin and hearts soften to the remembrance of Allaah. That is the guidance of Allaah. He guides with it whom He pleases and whomever Allaah sends astray, has no guide whatsoever.” [Soorah az-Zumar (39):23]

Allaah censures the believers for their lack of humility when listening to the Qur’aan and He cautions them to not resemble the disbelievers in this regard. He says:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe to be affected by Allaah’s reminder (i.e., the Qur’aan) and of the truth that has been revealed, and not to be like those who had been given the Book before, whereby the term was lengthened for them and their hearts became hard and many of them are rebellious. [Soorah al-Hadeed (57): 16]

These aforementioned aayaat contain the clearest indication of the importance of the Qur’aan, the required attention that has to be paid to it, its powerful effect upon the hearts, and that it is the greatest matter that increases eemaan, especially, if the recitation is performed upon contemplation, reflection and on trying to understand its meaning.

Ibn al-Qayyim, may Allaah have mercy upon him, says: “In short, there is nothing more beneficial for the heart than reading the Qur’aan with contemplation and reflection. The Qur’aan encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.

If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan …” [Miftaah Daar as-Sa’aaadah, page 204]

Muhammad Rasheed Ridaa states: “Know that strength of religion and culmination of eemaan and certainty does not come about except by reading the Qur’aan very often and listening to it upon contemplation with the intention of being guided by it and to act on its commands and prohibitions. The correct and submissive eemaan increases, strengthens, develops and its effects such as righteous actions and abandonment of disobedience and corruption, all arise in pro-portion to the contemplation of the Qur’aan. It also decreases and weakens in proportion to not contemplating on the Qur’aan.

Most of the Arabs only believed when they heard the Qur’aan and understood it. They did not conquer the lands, inhabit cities, nor did their population grow and their power become greater except because of the Qur’aan’s effective guidance.

Furthermore, the nobles of Makkah who opposed and stood in enmity, strove against the Prophet and tried to prevent him from conveying the message of his Lord by stopping him from reciting the Qur’aan to the people:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say, ‘Do not listen to this Qur’aan and make noise in the midst of it (being recited) so that you may overcome …‘” [Soorah Fussilat (41):26]

The weakness of Islaam since the Middle ages up to the point where most of its empire disappeared is only so because of the abandonment of the contemplation of the Qur’aan, of reciting it and acting by it.” [Mukhtasar Tafseer al-Manaar, 3/170]

Thus, the Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase.

It increases the eemaan of the slave in many diverse ways. Ibn as-Sa’dee says: “It increases it in many ways. Indeed, as for the believer, by simply reciting the aayaat of Allaah and becoming acquainted with the truthful information and fine rulings present within it, he attains an abundant goodness from the affairs of eemaan. How will it then be if he contemplates on it proficiently and understands its aims and secrets?” [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, Page 27]

However, one must know that the increase of eemaan that arises from the recitation of the Qur’aan does not happen unless one concentrates on understanding the Qur’aan, applying it and acting by it. The case is not that he simply reads it without understanding or contemplation, as many people who read the Qur’aan will find it to be their adversary and opponent on the Day of Judgment.

It has been affirmed on the Prophet – sallallahu alaihe wa-sallam – that he said: “Verily, Allaah raises up a people with this Book and He abases others.” [Related by Muslim, 1/559] It has also been affirmed that he (- sallallahu alaihe wa-sallam -) said: “… and the Qur’aan is either a proof for you or against you.” [Related by Muslim, 1/203]

So it is a proof for you and it increases your eemaan if you act by it or it is a proof against you and it decreases your eemaan if you neglect it and do not observe its boundaries.

Qatadah stated: “Not a single person sits down with this Qur’aan except that he then rises with either some increase or decrease.” [Related by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 73, al-Marwazee in Qiyaam al-Layl, Page 77 of the concise version. Al-Baghawee mentioned it in his Tafseer, 3/133]

Al-Hasan al-Basree says in clarifying the meaning of contemplating the Qur’aan: “… However, by Allaah, it is not by memorizing its letters and neglecting its boundaries. To the extent that one of them says, ‘I recited the whole Qur’aan and did not miss out a single letter!’ and by Allaah, he missed out the whole of the Qur’aan: no Qur’aan is seen in his character or deeds! To the point that one of them says, ‘Verily I can recite a Soorah with a single breath!’ By Allaah, these are not recites or scholars, they are not wise or pious. Whenever the recites are of this type, may Allaah not increase their like amongst the people!” [Related by ‘Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page 76 of the concise version]

May Allaah have mercy upon al-Hasan. I wonder as to what he would say if he witnessed the recites of our present time? Recites, who have been infatuated with being melodious, with correctly pronouncing the letters and flowering them, whilst they squander and neglect the limits.

In fact, the ears of the people when listening to the Qur’aan, also turn to the pronunciation of the words and the melody whilst neglecting to hearken or to contemplate on the word of Allaah.

In any case, there is no objection whatsoever to the tajweed of the Qur’aan, to recite it slowly and melodiously, and to render it in a fine way. The objection however, is in over burdening oneself and being obstinate in pronouncing the letters without paying any regard or attention to establishing the commands that were the reason for the revelation of the Qur’aan. To the extent that you do not see in many of them the fear brought about by the limits of Allaah, indeed, nor do you see within them application of the Qur’aan in character or deed.

You find a reciter amongst them, who has memorized the Qur’aan and who correctly pronounces the letters, shaving his beard or lengthening his lower garment. In fact, he may neglect performing prayer in its totality or in congregation, and other such sinful acts, to the extent that one of them – and Allaah’s help is sought – opened a music party for an immoral woman with aayaat of the Noble Qur’aan. He recited as an introduction to her singing, aayaat from the Noble Qur’aan!

The speech of our Lord is too great to be dishonored by the likes of such. It suffices me to repeat what al-Hasan, may Allaah have mercy upon him, said, ‘Whenever the reciters are of this type, may Allaah not increase their like amongst the people!’

Ibn al-‘Arabee mentioned, when describing the reciters of his time being preoccupied with reciting the words of the Qur’aan accurately while neglecting its rulings, and taking it up as a profession when the Qur’aan was only revealed to be acted by: “… but when this recitation became a profession, they beautified it and vied with it, spent their life – without any need for them – on it. One of them dies and he was able to raise the Qur’aan in speech as a pot is raised but he broke its meanings as a vessel is broken. Thus, he was not consistent with any of its meanings.” [Al-‘Awaasim min al-Qawaasim 2/486,within the book Aaraa’ Abee Bakr Ibn al-‘Arabee al-Kalaamiyyah by ‘Ammaar at-Taalibee]

Hence, the Muslim must learn how to derive benefit from the Qur’aan before he begins to recite it in order for its benefit to be achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned in this respect a principle that is of great standing and enormous benefit. It is, “if you want to attain benefit from the Qur’aan, bring your heart together upon reciting or listening to it, and divert your hearing to it, and be present in front of it, in the manner of one who is present and spoken to by the One who spoke it, How perfect He is” [Al-Fawaa’id, page 5. Also, refer to al-Fataawa of Ibn Taymiyyah, I 6/48-51 and 7/236-237]

Whoever applies this principle and traverses upon this methodology when reciting the Qur’aan or when listening to it, will succeed with both knowledge and action. His eemaan will increase and it will establish itself like towering mountains, and Allaah is the One who is asked to give us the tawfeeq towards that and every good.

Furthermore, contemplation and reflection over the aayaat of Allaah are of two types: “Contemplation over it to arrive at the intended meaning of the Lord and contemplation over the meanings of what Allaah called His servants to reflect on. The first is contemplation over the Qur’aanic evidence and the second is contemplation over the witnessed evidence. The first is contemplation over His aayaat that are heard (i.e., the Qur’aan) and the second is contemplation over His aayaat that are witnessed (i.e., the universe and what it contains).” [Miftaah Daar as-Sa’aadah, page 204] This was stated by lbn al-Qayyim.

The discussion mentioned here centers on the contemplation of Allaah’s aayaat that are heard. As for reflection on His aayaat that are  seen and witnessed, discussion on this will follow shortly by the will of Allaah.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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Reciting or Touching The Mus-haf Without Wudoo – Ibn Hazm | Dawud Burbank

BismillaahRECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in  ‘al-Muhallaa’ (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]

“ISSUE (no. 116): And reciting the Qur’aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Most High-are all permissible, whether upon wudoo· or without wudoo·, and for the ‘junub’ and for the menstruating woman.

The proof of that is that recitation of the Qur’aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Most High- are actions of good, and are recommended, and their doer is rewarded. So whoever claims that they are prohibited in some states, then he is required to bring proof.


As for the recitation of the Qur’aan, then the present opponents agree with us about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.

So a group said: The menstruating woman and the junub may not recite anything from the Qur’aan; and it is a saying related from `Umar ibn al-Khattaab, `Alee ibn Abee Taalib-radiyallaahu `anhumaa-and from others besides them, such as: al-Hasan al-Basree, Qataadah, an-Nakha`ee, and others.

And a group said: As for the menstruating woman, then she may recite whatever she wishes from the Qur’aan; but as for the junub, then he may recite two Aayahs or the like; and it was the saying of Maalik; and some of them said: He should not read a complete Aayah; and it was the saying of Aboo Haneefah.

So as for those who prevent the junub from recitation anything from the Qur’aan, then they use as evidence that which `Abdullaah ibn Salamah narrated from `Alee ibn Abee Taalib –radiyallaahu `anhu– “That nothing would prevent Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) from the Qur’aan, except from janaabah.” [1]

And there is no proof for them in this, since it does not contain a prohibition of the junub reciting the Qur’aan; rather it is just an action from him-`alaihis-Salaam– which does not make it something binding. Nor did he – `alaihis-Salaam-explain that he only withheld from reciting the Qur’aan on account of janaabah. So it may have been the case that he just happened to have left off reciting in that state, but not because of Janaabah. So he –`alaihis-Salaam-never fasted a whole month besides Ramaadaan; nor did he increase in its standing in Prayer upon thirteen rak`ahs; nor did he ever dine upon a small table; nor did he eat whilst reclining. So is it, therefore, forbidden to fast a whole month besides Ramaadaan, or that a person prays tahajjud with more than thirteen rak`ahs, or that he dines upon a small table, or that he eats whilst reclining? They do not say this, and there is much like this.

Also narrations occur prohibiting the junub and one who is not upon purification from reciting anything from the Qur’aan, but nothing from them is authentic; and we have explained the weaknesses of their chains of narrations elsewhere; and if they had been authentic, then they would have been a proof against those who permit him to recite a complete Aayah, or part of an Aayah, since they all totally prohibit recitation of the Qur’aan for the junub.

As for those who say that the junub may recite an Aayah or so, or who say that he should not recite a whole Aayah; or who permit the menstruating woman and forbid the junub, then these are futile sayings because they are claims not supported by a proof: neither from the Qur’aan, nor from the Sunnah-neither from what is authentic nor from what is weak, nor from Consensus, nor by the saying of a Companion, nor by analogy, nor by sound opinion. So part of an Aayah, and one Aayah are Qur’aan, without a doubt, and there is no difference between permitting him to recite one Aayah and (permitting) another; not between preventing one Aayah and preventing another. And those who hold these sayings hold it to be reprehensible to oppose a Companion who is not known to have anyone who disagreed with him; yet they have opposed in this matter `Umar ibn al-Khattaab, `Alee ibn Abee Taalib, and Salmaan al- Faarisee -and no one from the Companions is known to have disagreed with them radiyallaahu `anhum.

And also there are some Aayahs that comprise a single word, such as:

وَالضُّحَىٰ – 93:1 [[Sooratud-Duhaa (93):1]], and:
مُدْهَامَّتَانِ – 55:64 [[Sooratur-Rahmaan (55): 64]], and:
وَالْعَصْرِ – 103:1 [[Sooratul-`Asr (103):1]], and:
وَالْفَجْرِ – 89:1 [[Sooratul-Fajr (89): 1]];

and there are some that comprise many Words, such as the Aayah concerning a debt [[Aayah 282 of Sooratul-Baqarah]]. So when there is no doubt concerning this, then their permitting him to recite the Aayah of debt, and that which follows it, and Aayatul-Kursee, or part of it and not completing it, and their preventing him from reciting:

وَالْفَجْرِ  وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ

[[Sooratul-Fajr (89):1-3]]; or their preventing him from completing:[[Sooratur-Rahmaan (55): 64]], is astonishing.

Likewise their making a distinction between the menstruating woman and the junub, based upon the fact that the affair of the menstruating woman is prolonged, then this is absurd; since if her reciting the Qur’aan is forbidden, then the length of her period will not make it lawful for her; and if that is lawful for her, then using as evidence the fact that her period is prolonged has no meaning.

-Muhammad ibn Sa`eed ibn Nabaat narrated to us: `Abdullaah ibn Nasr narrated to us: from Qaasim ibn Asbigh: from Muhammad ibn Waddaah: from Moosaa ibn Mu`aawiyah: Ibn Wahb narrated to us: from Yoonus ibn Yazeed: from Rabee`ah, who said: “There is no harm in the junub reciting the Qur’aan.”

-And with it to Moosaa ibn Mu`aawiyah: Yoosuf ibn Khaalid as-Samtee narrated to us: Idrees narrated to us: from Hammaad, who said: “I asked Sa`eed ibn al-Musayyib about the junub: should he recite the Qur’aan? So he said: How should he not recite it, when it is retained inside him?!”

-And with it, to Yoosuf as-Samtee: from Nasr al-Baahilee, who said: “Ibn `Abbaas used to recite al-Baqarah whilst he was junub.”

-Muhammad ibn Sa`eed ibn Nabaatah related to me: Ahmad ibn `Awnillaah narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Ghundar narrated to us: Shu`bah narrated to us: from Hammaad ibn Abee Sulaymaan, who said: I asked Sa`eed ibn Jubayr about the junub reciting, so he did not see any harm in it, and he said: Is the Qur’aan not within him?! And it is the saying of Daawood, and all of our Companions [2].


As for the prostration whilst reciting the Qur’aan, then it is not Prayer at all, because of what `Abdullaah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Muhammad ibn Bashshaar narrated to us: `Abdur-Rahmaan ibn Mahdee narrated to us, and Muhammad ibn Ja`far, both saying: Shu`bah narrated to us: from Ya`laa ibn `Ataa, that he heard `Alee al-Azdee-and he is `Alee ibn `Abdillaah al-Baariqee: reliable-that he heard Ibn `Umar say: from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he said: << Prayer of the night and the day is in pairs >> [3]; and it is authentic from him- `alaihis-Salaam-that he said: << The Witr is a single rak`ah at the end of the night. >> [4] So it is correct that whatever is not a complete rak`ah or two rak`ah’s, or more, then it is not Prayer; and prostration whilst reciting the Qur’aan is not a rak`ah, nor two rak`ahs so it is not Prayer; and because it is not Prayer it is permissible without wudoo·, and for the junub, and for the menstruating woman, and towards other than the qiblah, just like the rest of the dhikr; and there is not difference since wudoo· is not binding except for the Prayer alone, as nothing occurs in the Qur’aan, the Sunnah, Consensus, or Analogy to make it obligatory for other than the Prayer. So if it is said that the prostration is a part of the Prayer, and a part of the Prayer is Prayer, then we say, and success is granted by Allaah, this is futile, because a part of the Prayer will not be Prayer unless it is completed in the manner in which the praying person has been commanded to perform it. So if a person were to say a takbeer, and then perform rukoo`, and then deliberately break off, then no one from the people of Islaam would say that he had prayed anything; rather they would all say that he had not prayed; but if he were to complete it as a rak`ah of the witr, or two rak`ah’s for the Jumu`ah, or the Dawn Prayer, or travelling, or optional Prayer, then he would have prayed without any disagreement.

Then we say to them: The standing is a part of the prayer, and the takbeer is a part of the Prayer, and the recitation of the Foundation of the Book is a part of the Prayer, and the Sitting is a part of the Prayer, and the Salutation is a part of the Prayer, so upon this basis it is essential that you do not permit anyone to stand, or to say takbeer, or to recite the Foundation of the Book, or to sit, or to give the Salutation except upon wudoo·. So this is something which they do not say, so their argument is nullified, and Allaah-the Most High-grants success.

So if they say: This is by Consensus [5], then,we say to them: Then you have assented to the correctness of a consensus which shows the futility of your argument, and the unsoundness of your reasoning, and Allaah-the Most High-grants success.


As for touching the mus-haf, then the narrations used as evidence by those who do not permit the junub to touch it, then nothing from them is authentic, because they are either ‘mursal’, a manuscript which does not have a fully connected chain [6], something from an unknown person, or something from a weak narrator; and we have examined them in detail elsewhere.

As for what is authentic, then it is just what `Abdullaah ibn Rabee` narrated to us, saying: Muhammad ibn Ahmad ibn Mufarraj narrated to us: Sa`eed ibn as-Sakan related to us: al-Firabree narrated to us: al-Bukhaaree narrated to us: al-Hakam ibn Naafi` narrated to us: Shu`ayb narrated to us: from az-Zuhree: `Ubaydullaah ibn `Abdillaah ibn `Utbah related to me: that Ibn `Abbaas informed him: that Aboo Sufyaan informed him that he was with Hiraql, and Hiraql called for the letter of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with which he had sent Dihyah to the ruler of Busraa, so he gave it to Hiraql, and he read it, and it contained:

“In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. From Muhammad, the slave of Allaah and His Messenger to Hiraql the ruler of the Byzantines. Peace be upon whoever follows the guidance. To proceed. Then I call you with the call of Islaam: accept Islaam and you shall be safe, and if you turn away then the sin of the common folk will be upon you; and:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

[Soorah Aal-`Imraan (3): 64]

[[Meaning: O people of the Scripture! Come to a true and just word to which we should all adhere: that we single out Allaah with all worship, and we do not associate anything along with Him; and that none of us should take others as lords besides Allaah. So if they turn away, then say: Bear witness that we are Muslims, submitting to our Lord.]].[7]

So here Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sent this letter, containing an Aayah, to Christians, and he knew that they would certainly touch that letter.

So if they mentioned what `Abdullah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Qutaybah ibn Sa`eed narrated to us: al-Layth narrated to us: from Naafi`: from Ibn `Umar who said:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade travelling to the land of the enemies with the Qur’aan, for fear that the enemy would gain possession of it.” [8]

Then this is true; it is binding to follow it; and it does not contain anything about the junub or the Disbeliever not touching the mus-haf, rather all that it contains is that the people of the land of war should not gain possession of the Qur’aan.

So if they say: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) only sent a single Aayah to Hiraql (Heraclius), then it is said to them: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not prevent anything in addition to it; and you are people of analogy, and if you will not draw analogy between one Aayah and that which is more than it, then do not make analogy between this [particular] Aayah and others.

So if they mention the Saying of Allaah -the Most High:

فِي كِتَابٍ مَّكْنُونٍ   لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[[Meaning: In a well-guarded Book, which none touch but the purified ones]] [Sooratul-Waaqi`ah (56):78-79]

then there is no proof for them in it, since it does not contain a command; rather it is just a statement of fact, and Allaah-the Most High-does not speak except truth; and it is not permissible to divert the wording of a statement to the meaning of a command, except by the presence of a clear text or a certain Consensus. So when we see that the mus-haf is touched by those who are pure and those who are not pure, then we know that He-the Mighty and Majestic- did not mean the mus-haf, but rather He meant another Book, just as Muhammad ibn Sa`eed ibn Nabaatah related to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al-Khushanee narrated to us: Muhammad ibn al-Muthannaa narrated to us `Abdur-Rahmaan ibn Mahdee narrated to us: Sufyaan ath-Thawree narrated to us: from Jaami` ibn Abee Raashid: from Sa`eed Ibn Jubayr, regarding the Saying of Allaah-the Most High:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[Sooratul-Waaqi`ah (56):79]
[[Meaning: None touch it except the purified]], he said:

The Angels who are in the Heavens.”

-Himmaam ibn Ahmad narrated to us: Ibn Mufarraj narrated to us: Ibnul-A`raabee to us: ad-Dabaree narrated to us: `Abdur-Razzaaq narrated to us: Yahyaa ibn al-`Alaa· narrated to us: from al-A`mash: from Ibraaheem an-Nakha`ee: from `Alqamah who said:

We went to Salmaan al-Faarisee, and he came out to us from a toilet of his, so we said to him: ‘If you were to perform wudoo·, O Aboo `Abdillaah, and then recite such and such Soorah to us.” So Salmaan said: “Allaah the Mighty and Majestic-only said:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[Sooratul-Waaqi`ah (56):79]

[[Meaning: In a well-guarded Book, which none touch but the purified ones]], and it is the Reminder which is in the heavens: none touch it except the Angels.” [9]

Muhammad ibn Sa`eed ibn Nabaat narrated to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Muhammad ibn Ja`far narrated to us: Shu`bah narrated to us: Mansoor ibn al-Mu`tamir narrated to us: from Ibraaheem an-Nakha`ee: from `Alqamah ibn Qays: that when he wanted to take a mus-haf, he would order a Christian to transcribe it for him.

And Aboo Haneefah said: “There is no harm in the junub carrying the mus-haf by its strap, and he may not carry it without a strap”, and the one who is not upon wudoo· is the same with them.

And Maalik said: “The junub, and the one who is not in a state of wudoo· may not carry the mus-haf: neither by its strap, nor upon a pillow; but if it is in a saddle-bag, or a box, then there is no harm in the Jew, the Christian, the junub, and the one who is not in a state of purification carrying it.”

`Alee [[i.e. Ibn Hazm-rahimahullaah]] said: “There is no proof for the correctness of these distinctions; neither in the Qur’aan nor in the Sunnah-in what is authentic or what is weak, nor in Consensus, nor in analogy, nor in the saying of a Companion. So if the saddle-bag is a barrier between the carrier and the Qur’aan, then a book-cover and the back of a page should also be a barrier between the toucher and the Qur’aan, and there is no difference, and Allaah grants success.”

Footnotes:

[1] Reported by Ahmad (1/84), Aboo Daaawood (no.229), at-Tirmidhee (no.146), an-Nasaa·ee (no.265), and Ibn Maajah (no.594). Declared ‘da`eef’ (weak) by Shaikh al-Albaanee. See ‘Irwaa·ul-Ghaleel’ (no. 485).

[2] i.e. of Aboo Sulaymaan Daawood ibn `Alee al-Asbahaanee, az-Zaahiree (d.270 H) –rahimahullaah, and the Zaahirees (transl.).

[3] Reported by Ahmad (2/26 & 51), an- an-Nasaa·ee (no.1666), and Ibn Maajah (no.1322), as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa. Declared ‘Saheeh’ by Shaikh al-Albaanee.

[4] Reported by Muslim (no.752) as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa.

[5] i.e. the fact that these actions may be performed without wudoo· is something known by Consensus (transl.).

[6] Referring to the long hadeeth of `Amr ibn Hazm –radiyallaahu `anhu, containing the wording:
<< None may touch the Qur’aan except one who is pure. >> (transl.).

[7] Reported by al-Bukhaaree (no.7) and Muslim (no.1773).

[8] Reported by Muslim (no.1869).

[9] ‘Musannaf `Abdir-Razzaaq’ (1/340/no.1325).

[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]

[Download the Original PDF]

Posted from: Touching the Mus-haf without wudoo

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Excerpts from “Muqaddimah fee Usoolit-Tafseer” of Ibn Taymiyyah – Dawud Burbank

Introduction to Tafseer – Ibn Taymiyyah (rahimahullaah)
Taken from Tafseer Soorat-in-Naba’
Compiled and translated by Abu Talhah (rahimahullaah)

INTRODUCTION

All praise is for Allaah. We praise Him, we seek His aid, and we ask for His forgiveness. We seek Allaah’s refuge from the evils of our selves and from the evil consequences of our deeds. Whomever Allaah guides then none can misguide him, and whomever He misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner; and I testify that Muhammad is his Slave and His Messenger.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

[Meaning: O you who believe in Allaah and His Messenger! Fear and be dutiful to Allaah, by obeying Him and avoiding disobedience to Him, as He deserves to be feared (Obey Him and do not disobey Him; give thanks to Him and do not show ingratitude; remember Him and do not forget Him); and do not die except as Muslims: obediently submitting to Him, and worshipping Him alone.] [Soorah Aali `Imraan (3): 102]

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

[[Meaning: O Mankind! Fear and be dutiful to your Lord, Who alone created you from a single person (Aadam), and from him He created his mate, and from these two He produced many men and women; and fear and be dutiful to Allaah through Whom you ask each other for your rights, and beware of cutting ties of kinship. Allaah is ever a Watcher over you.]] [Sooratun-Nisaa· (4): 1]

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا – يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

[[Meaning: O you who believe in Allaah and His Messenger! Fear and be dutiful to Allaah and speak with truth and justice, and He will rectify your deeds for you and forgive your sins; and whoever obeys Allaah and His Messenger has attained tremendous success.]] [Sooratul-Ahzaab (33): 70-71]

To proceed: Then the truest speech is the Book of Allaah -the Most High, and the best way is the way of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم); and the worst of affairs are those things which are new introductions (into the Religion) and every new introduction is an innovation, and every innovation is misguidance, and all misguidance will be in the Fire.

“The Ummah (the Islamic nation) has a great and pressing need to understand the Qur·aan, which is the strong Rope of Allaah, and the wise Reminder; one who follows it will not be led astray by desires, and it will not become confused upon the tongues. It does not become dull through repetition, its wonders never cease, and the scholars can never have enough of it. Whoever speaks in accordance with it will speak the truth, whoever acts in accordance with it will be rewarded; whoever judges by it has judged justly, and whoever calls to it then he invites to the straight path. Whichever tyrant abandons it then Allaah will break him, and whoever seeks guidance in other than it then Allaah will misguide him.

He -the Most High- said:

فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ – وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ – قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا – قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ

[[Meaning: Then if guidance comes to you from Me, then whoever follows My Guidance shall not go astray and he shall not be wretched; but whoever turns away from My Reminder then he shall have a bleak and constricted life, and on the Day of Resurrection We shall raise him up blind. He will say: ‘O my Lord! Why have you raised me up blind when I used to have sight in the world?’ He will say: ‘Thus it is: Our signs came to you and you turned away from and abandoned them, and so this Day you shall be abandoned.]] [Soorah TaaHaa (20): 123-126]

And He -the Most High- said:

 قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ –  يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

[[Meaning: There has come to you Our Messenger Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), explaining to you much of that which you used to hide from the Scripture, and overlooking much. There has come to you from Allaah a light and a clear Book. By it Allaah guides those who seek His Pleasure to the path which leads to safety and salvation; and He brings them out of darkness into the light, by His Permission, and He guides to the Straight Path.]] [Sooratul-Maa·idah (5): 15-16]

And He -the Most High- said:

الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ – اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ

[[Meaning: Alif Laam Raa. This is a book which We have sent down to you, in order that you might lead mankind out of darkness into light, by the permission of their Lord, to the path of the All-Mighty, the One worthy of all praise: Allaah, to Whom belongs everything that is in the heavens and in the earth.]] [Soorah Ibraaheem (14): 1-2]

And He -the Most High- said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ – صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

[[Meaning: And likewise We have revealed this Qur·aan to you, as a mercy, by Our Command. You did not know what the Book is, nor what is Faith. But We have made it a light by which We guide whomever We wish from Our servants. And you certainly guide Our servants towards the Straight Path: the Path of Allaah, to Whom belongs whatever is in the heavens and whatever is in the earth. Certainly all affairs shall return to Allaah for judgement.]] [Sooratush-Shooraa (42): 52-53]

… It is binding that a person should know that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) explained the meaning of the Qur·aan to his Companions, just as he made clear to them its Words.

So His Saying -He the Most High:

 وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ 

[Sooratun-Nahl (16): 44]

[[Meaning: And We sent down this Qur·aan to you, O Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), as a reminder to them, so that you should then explain clearly to the people what has been sent down to them][1] includes both this and that [i.e. the Words and the meaning.]]

And Aboo `Abdir-Rahmaan as-Sulamee said:

‘Those who taught us the recitation of the Qur·aan, such as `Uthmaan ibn `Affaan, `Abdullah ibn Mas`ood, and others, when they had learned ten Aayahs from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), would not go beyond them until they had learned what they contained from knowledge and action. They said: So we learned the Qur·aan, and knowledge, and action, together.’[2]

Therefore they used to remain for a period of time learning a Soorah, and Anas said: “When a man had learned [Soorah] al-Baqarah and [Soorah] Aali `Imraan he attained stature in our eyes” [3], and Ibn `Umar took some years to learn al-Baqarah, it is said that it was eight years; Maalik mentioned it. [4]

And that was because Allaah -the Most High- has said:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ 

[[Meaning: This Qur·aan is a Book which We have sent down to you, full of blessings, so that they may reflect upon its Aayahs.]] { [Soorah Saad (38): 29]

And He said:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ

[[Meaning: Will they not carefully reflect upon the Qur·aan?]]
[Sooratun-Nisaa· (4): 82]

And He said:

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ

[[Meaning: Have they not reflected upon the Qur·aan?]]
[Sooratul-Mu·minoon (23): 68]

And carefully reflecting upon speech is not possible without understanding its meaning.

Likewise He -the Most High- said:

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

[Soorah Yoosuf (12): 2]

[[Meaning: We have sent it down as an Arabic Qur·aan, in order that you may comprehend its meaning]], and comprehending speech includes understanding it.

It is also known that what is intended from all speech is that its meaning be understood, not just its wording, so the Qur·aan has more right to that; and also the normal behaviour of the people prevents them from reading a book in any field of knowledge, be it medicine or mathematics, and then not seeking necessary explanation of it. So how about the Speech of Allaah, which is their essential safeguard, and through which they are to attain salvation and bliss, and by means of which their Religion and their worldly lives are correctly established?!

This is why disagreement amongst the Companions with regard to the tafseer of the Qur·aan was extremely rare; and even though it occurred more amongst the Taabi`een (the Successors of the Companions) than it did amongst the Companions, then still it was little in comparison to what occurred with those who came after them. So the more excellent a time was, then the greater the unity, the harmony, the knowledge, and the clarity of understanding was in it.

So from the Taabi`een there were those who learned the whole tafseer from the Companions, just as Mujaahid said: “I went through the whole mus-haf with Ibn `Abbaas, stopping him at every Aayah and asking him about it.” [5]

Therefore ath-Thawree said: “If tafseer comes to you from Mujaahid, then it will suffice you.” [6]

Therefore his tafseer was relied upon by ash-Shaafi`ee, al-Bukhaaree, and others from the people of knowledge; and likewise Imaam Ahmad, and others who wrote works of tafseer, would repeatedly quote chains of narration from Mujaahid, more so than from others besides him. So what is intended is that the Taabi`een took the tafseer from the Companions, just as they took knowledge of the Sunnah from them….

As for Tafseer, then the people who were most knowledgeable about it were the people of Makkah, since they were the students of Ibn `Abbaas, such as: Mujaahid, `Ataa· ibn Abee Rabaah, `Ikrimah-the freed slave of Ibn `Abbaas, and others from the students of Ibn `Abbaas, such as: Taawoos, AbushSha`thaa·, Sa`eed ibn Jubayr, and their like.

Likewise the people of al-Koofah, from the students of Ibn Mas`ood, and they had distinction in some of that over others; and the scholars of tafseer from the people of al-Madeenah, such as Zayd ibn Aslam – whom Maalik took tafseer from, and likewise his [i.e. Zayd’s] son `Abdur-Rahmaan took it from him (also), and `Abdullaah ibn Wahb took it from `AbdurRahmaan…

And in summary, whoever turns away from the positions of the Companions and the Taabi`een, and their tafseer, in favour of something contrary to that, then he is in error in doing that, indeed he is an innovator; unless if he is performing legitimate ijtihaad, in which case his error is forgiven…

So if someone were to say: ‘What is the best approach with regard to Tafseer?’ Then the answer is that the most correct approach is to explain the Qur·aan with the Qur·aan. So what has been left unspecified at one place will be explained at another place, and what is mentioned briefly at one point will be detailed elsewhere…

And if you become unable to do that, then take hold of the Sunnah, for the Sunnah explains and clarifies the Qur·aan…, and when we do not find the tafseer in the Qur·aan, nor in the Sunnah, then we refer back for that to the sayings of the Companions, for they knew best about it because of what they actually witnessed relating to the Qur·aan, and because of the circumstances particular to them, and because of their complete understanding, their correct knowledge, and their righteous deeds… And if you do not find the tafseer in the Qur·aan, nor in the Sunnah, nor do you find it from the Companions, then many of the imaams refer back in that case to the statements of the Taabi`een, such as Mujaahid ibn Jabr… and such as Sa`eed ibn Jubayr, `Ikrimah-the freed slave of Ibn `Abbaas, `Ataa· ibn Abee Rabaah, al-Hasan al-Basree, Masrooq ibn al-Ajda`, Sa`eed ibn alMusayyib, Abul-`Aaliyah, ar-Rabee` ibn Anas, Qataadah, ad-Dahhaak ibn Muzaahim, and others from the Taabi`een, and those who succeeded them, and those who came after them.

So their sayings are mentioned with regard to an Aayah, and the wordings which they used may differ, and so one who has no knowledge may think that they are disagreements, when this is not actually the case. So some of them may refer to something by mentioning that which it necessitates, or by mentioning that which corresponds to it, and some of them may state the actual thing itself; and all of these actually have the same meaning, and this occurs in many places, so let the discerning person be alert to this; and Allaah is the One Who guides.” [7]

Footnotes:

[1] as-Suyootee quoted in his ‘Miftaahul-Jannah fil-I`tisaam bis-Sunnah’ (p. 58): “Ibn Mas`ood said, as reported by Ibn Abee Haatim:

‘There is nothing except that it has been made clear to us in the Qur·aan, however our understanding falls short of reaching it, so therefore He -the Most High- said:

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

[[Meaning: So that you, O Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), should then explain clearly to the people what has been sent down to them]].’ { [Sooratun-Nahl (16): 44]

[2] as-Suyootee quoted in his ‘Miftaahul-Jannah fil-I`tisaam bis-Sunnah’ (2/437): “at-Tabaree reported it in his ‘Tafseer’ (1/60), and as-Samarqandee in his ‘Tafseer’ (1/71) and Ibn Sa`d in ‘at-Tabaqaat’ (6/172), and Ibn Abee Shaybah in ‘al-Musannaf’:..6/117, and its chain of narration contains `Ataa· ibn as-Saa·ib:Sadooq (truthful), whose memory deteriorated; however the narrator from him is Hammaad ibn Zayd, as occurs in ‘as-Siyar’ (4/269), and his narrations from him are good…”

[3] Reported by Imaam Ahmad (3/120). Shu`ayb al-Arnawoot said in his checking of the ‘Musnad’ (no. 12236): “Its chain of narration is ‘saheeh’ to the standard of the two Shaikhs.”

[4] Imaam Maalik stated in his ‘Muwatta·’ (1/205) that it had reached him (balaaghan) that `Abdullaah ibn `Umar had remained for eight years learning Sooratul-Baqarah.

[5] Fawwaaz Ahmad Zumarlee said in his checking of as-Suyootee’s ‘al-Itqaan’ (2/473): “It was reported in ‘al-Hilyah’ (3/280)..; and it was reported by at-Tabaree in his ‘Tafseer’(1/65), and Aboo Nu`aym in ‘al-Hilyah’ (3/279-280); and its chain of narration contains Muhammad ibn Ishaaq who narrated it with both of them with `an`anah (without stating that he had heard it directly from the narrator before him); however it has another chain of narration which supports it, since it was also reported by al-Qaasim ibn Sallaam in ‘Fadaa·ilul-Qur·aan’ (p. 216), and by Ahmad in ‘al-Fadaa·il’ (no. 1866), and its chain of narration contains Ibn Abee Najeeh, who reported a great amount from Mujaahid; but he would narrate from him things that he had not heard directly from him. Refer to ‘Tabaqaatul-Mudalliseen’ (p. 9).”

[6] Reported by at-Tabaree in his ‘Tafseer’ (1/65).

Taken from ‘Muqaddimah fee Usoolit-Tafseer’ (pp. 43-47, 71-72, 91, 93-94, 96, 100-101) of Shaikhul-Islaam Ibn Taimiyyah; and it occurs in ‘Majmoo`ul-Fataawaa’ (13/329-375).

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Posted fromIntroduction to Tafseer – Ibn Taymiyyah – Taken from Tafseer Soorat-in-Naba’

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The matter becomes difficult for me and I am not able to complete my recitation – Shaykh Salih al-Fawzan

Bismillaah

[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?

[2] Answer by Shaykh Saalih al-Fawzan: 

The solution can be found in that which Allaah has instructed when He said:

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ

“So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 16: 98-100]

Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.

And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.

SourceQuestions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan
The end of his treatise “Tadabbur al-Qur’aan” | Al-Ibaanah.com

The Qur’āniyyah (The Rejectors of Sunnah) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 82 : Points 146
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you hear  a man to whom you bring a narration to, not wanting it and instead wanted the Qur’an (only) then do not doubt that he is a man who embraces heresy (zandaqa). So get up from him and leave him.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

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Whoever says : “My recital of the Qur’an is created” then he is a Jahmi – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 99
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.

And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:

“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.” [5]

[Souncloud Audio Link


Shaykh Fawzan’s Explanation:

Allaah affirmed speech; al-Kalaam for Himself in many aayahs, from them is the saying; He the Most High said:

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Say, “If the water of the ocean were ink to write down the words of My Lord then the ocean would be exhausted before the words of My Lord were finished…” (Sooratul-Kahf (18), aayah 109)

Meaning, the words of Allaah with which He commands and forbids and manages the creation with. Who can then enumerate the words of Allaah, He, the Perfect and Most High? They could not be written down by the oceans nor by all of the pens.

And the speech of Allaah, the Kalaam is as said by the Ahlus-Sunnah W`al Jamaa`ah,

“With respect to its type; eternal, with respect to its individual instances, it newly comes about.”

The Qadeemun-Nau` means that Allaah, the Most High has always had the attribute of speech. However, with regard to individual instances, for example, Allaah, the Most High speaking to Aadam or Allaah, the Most High speaking to Moosaa `alayhissalaam or Allaah, the Most High speaking to Muhammad sallAllaahu `alayhi wa sallam or speaking to Jibreel with the Qur·aan then these individual instances of the speech of Allaah; they newly occur.

So the Qur·aan is from the newly occurring instances of the speech of Allaah and some individual instances of the speech of Allaah, the Perfect and Most High.

So the speech of Allaah is confirmed by the Book and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And there is no doubt that sound intellect affirms speech for Allaah because it is Sifatul Kamaal (hidden attribute of perfection) and negation of it is an attribute of deficiency.

However, the Jahmiyyah and they are the followers of Al-Jahm ibn Safwaan who was a foul person who appeared amongst the people and tried to cause them to doubt about the religion of Allaah and he commanded them with apostasy and disbelief. And from that is that he tried to cause them to doubt about the fact that Allaah speaks and he said,

“The speech of Allaah which is present is something created; makhlooq. He created it in the Preserved Tablet or He created it in Jibreel or He created it in Muhammad sallAllaahu `alayhi wa sallam. So it is therefore just an ascription of a created thing to its creator just like saying Baitullaah (the House of Allaah) or Naaqatullaah (the she camel of Allaah).”

This is what he said  ̶ may Allaah disfigure him. He said Allaah does not speak and the ascription of speech to Him is just an ascription of a created thing to its Creator. This is from his mathhab (position). And he also had the position of AlJabr with regard to Qadr (predecree); that people are compelled to do their deeds, no free will. And he had the position of with regard to denying the names and attributes and he also had a position with regard to denying the Sunnah of the Prophet sallAllaahu `alayhi wa sallam and denying the Qur·aan also. So he was a filthy apostate who appeared with the likes of this falsehood.

And this mathhab was derived from the Jews as was mentioned by Shaykh-ul-Islaam Ibnu Taymiyyah in the introduction to Al-Hamawiyyah. And Al-Jahm, he was not the one who began this mathhab. Before him, there was Al-Ja`ad ibn Dirham; he is the one who initiated this repulsive saying. And he took it from Taaloot; the Jew and Taaloot took it from Labeed ibn al-`A`asam, the Jew who did sorcery upon the Prophet sallAllaahu `alayhi wa sallam.

So, this saying is derived from the Jews, those who distort the speech of Allaah, away from its correct meaning, so this foul mathhab should not be considered something inexplicable when its source is known that it is from the Jews. They infiltrated it amongst the Muslims by means of this foul man Al-Ja`ad ibn Dirham, the one who was killed by Khaalid al-Qasree on the Day of Eid ul-Adhaa as Ibn-ul Qayyim mentioned.[1] So therefore Ibn-ul Qayyim said:

And on account of that, Khaalid Al–Qasree slaughtered

Ja`ad on the Day of the Sacrifice

Since he said Ibraaheem was not Allaah’s chosen beloved one

No, and nor was Moosaa one who He spoke to and drew close

So every person of Sunnah is thanked for that sacrifice

What an excellent thing Allaah has brought about through the sacrifice of this brother [2]

This saying was taken from him by Al-Jahm ibn Safwaan and it became ascribed to him because he is the one who propagated it but he is not the one who initiated it.[3]

And the people of the Sunnah rebuked and criticized them severely (the Jahmiyyah). And they spoke sternly in that regard and this will follow inshaaAllaah, the part that comes after. However, with us now we have a part of this foul mathhab, which is negation of speech for Allaah.

However, a problem arose with the People of the Sunnah, should it be said, “My recital of the Qur·aan is created or is not created?” This is something which they introduced also amongst the Muslims. So should you say: “My recital of the Qur·aan is created or should you say my recital of the Qur·aan is not created or should you tatawaqqaf (withhold)? And say if what you mean is what is recited, that which is recited, then it is the speech of Allaah, it is not created. And if what is meant is a person’s own particular recital of the Qur·aan then his own recital is a created thing and his voice is created. So therefore it must be mentioned with detail and it must be given then with detail.

And this is the detail, which was stated by Imaam Ahmad and Al-Bukhaariyy and a group of the verifiers. So do not say: my recital of the Qur·aan is created unrestricted and do not say it’s not created unrestrictedly and do not withhold. Rather, mention the answer with detail that if what you mean is what I’m reciting then that is the speech of Allaah, that is not created or if what is meant is the person’s own particular recitation, his own particular voice then that is created. That is the detail. [4]

Footnotes:

[1] Translator’s side-point: And he quotes three famous lines from the Nooniyyah of Ibn-ul Qayyim, poem on `aqeedah, each line ending in noon, concerning this event that this man Al-Ja`ad ibn Dirham that he was killed by Khaalid Al-Qasree.

[2] Translator’s side-point: They mention this happened around the year 118 AH in Kufa that Khaalid Al-Qasree who was the governor in Iraq at that time that he slaughtered this evil person Al-Ja`ad ibn Dirham.

[3] Translator’s side-point: Some of the people of Knowledge mention is that this saying that we heard was taken by Jahm from Al-Ja`ad and he took it from Taaloot and he took it from Labeed. Then this Labeed ibn al-`A`asam was a Jew. As we heard he did sorcery upon the Prophet sallAllaahu `alayhi wa sallam and his saying was taken from him by Taaloot; the Jew and from him, his student Al-Ja`ad ibn Dirham took this saying, the saying of the Jahmiyyah. And from Al-Ja`ad was taken by his student Al-Jahm ibn Safwaan and each was executed. We saw Al-Ja`ad being executed here and likewise Al-Jahm ibn Safwaan, he was killed as well; his student but before that, each time before the person was executed or killed, he had a famous student who took the saying from him. So, Al-Jahm ibn Safwaan, this saying was taken from him by Bishr al-Marisee and then he, Bishr al-Marisee, he taught this to Ahmad ibn Abee Du`aad, the one who was at the head of those who tortured Imaam Ahmad.

And just briefly with regard to the event; before the event that Khalid al-Qasree slaughtered Al-Ja`ad ibn Dirham on the Day of Sacrifices. He gave a khutbah to the people on the `Eid and he said: May Allaah accept your sacrifices for indeed I am going to sacrifice Al-Ja`ad ibn Dirham and he came down and he slaughtered Al-Ja`ad ibn Dirham.

Then Shaykh al-Albaaniyy said with regard to this report: “There’s some speech from the scholars, is it established or not? This is reported by a number of the scholars in their books Ad-Daarimee in Ar-Radd `alal-Jahmiyyah and Al-Bukhaariyy in his book Khalq Af`alul-`Ibaad and other books as well. Then Shaykh Al-Albaaniyy in Mukhtasar al-`Uluw, Ath-Thahabee’s book Al `Uluw, the originate of it, Shaykh al-Albaaniyy comments, he mentions that the first chain of narration for this that there is weakness in it, there is unknown people in the chain. But then he said, however, the narration that comes after it, another narration with a different chain is better than it and perhaps therefore that is why the scholars state that this story definitely happened. Meaning, there is more than one chain of narration before it.

[4] Translator’s side-point:  With regard to the explanation of Shaykh Ahmad An-Najmee rahimahullaah then he said after mentioning a number of evidences from the Qur·aan affirming that the Qur·aan is indeed the speech of Allaah, not created and the speech of Allaah is an attribute of His. Then he said: ‘And whoever says that anything from the attributes of Allaah is a created thing then he is a kaafir (disbeliever). This is what the Ahlus-Sunnah W`al Jamaa`ah have affirmed.

And Al-Laalikaa’ee referring to here Imaam Al–Laalikaa`ee in his book Sharh Usool I`tiqaad Ahlus-Sunnah; famous book of `aqeedah mentioned from 550 scholars from the Salaf that they said: ‘Whoever says that the Qur·aan is a created thing then he is a kaafir (disbeliever) and whoever says that his recitation of the Qur·aan is something created then he is an innovator, a Jahmi (he is astray). And likewise, one who remains silent and doesn’t say whether it’s created or not created, he is also a Jahmi (astray). So what Allaah has informed is very clear that the Qur·aan is the speech of Allaah and whoever will not say that then he has belied Allaah in what He has informed of.’

[5] Translator’s side point: Obviously the last part of the text here is taken from the hadeeth that’s come a number of times, “Whoever lives long amongst you will see great differing and the rest of the point taken from the hadeeth of Al-Irbaad Ibn Saariyah radiyAllaahu `anh reported by Imaam Ahmad, Abu Daawood, At-Tirmithee and Ibn Maajah and declared authentic by Shaykh al-Albaaniyy, the famous hadeeth that’s come a number of times.


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Related Link: https://abdurrahman.org/asma-wa-sifaat-com

Ad-Deenu an-Naseehah (The Religion is Sincerity) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 47: Point 76
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And it is not permissible to withhold naseehah (sincere advice) from anyone from the Muslims, whether righteous or sinful in matters of the religion.

So, whoever withholds it then he has acted deceitfully towards the Muslims and whoever acts deceitfully towards the Muslims then he has acted deceitfully towards the religion, and whoever acts deceitfully towards the religion then he has shown treachery towards Allaah, His Messenger and the believers.

[Souncloud Audio Link

Transcribed Audio:

His saying,And it is not permissible for you to withhold naseehah (sincere advice) from anyone from the Muslims whether they be righteous or sinful,” An-naseehah (sincerity) is to be pure and free of ghish (deceit) and a thing that is naasih; a thing that has its quality of naseehah, it is a thing that is khaalis (pure). So, the believer, it is obligatory that he should be naasih (sincere); meaning that he should be pure and free of hypocrisy; nifaaq and he should be pure and free of ghish (deceptiveness) and he should be pure and free of khadee`ah (cheating). His outward aspect and his inward aspect should be just the same with regard to truthfulness.

And an-naseehah (sincerity) is the religion just as the Prophet sallAllaahu `alayhi wa sallam said:

“The religion is an-naseehah (sincerity), the religion is sincerity, the religion is sincerity; an-naseehah. We said, ‘Towards whom O Messenger of Allaah?’ So he said, ‘Towards Allaah and towards His Book and towards His Messenger and towards the rulers of the Muslims and their common folk.”[1]

And what is meant by it (an-naseehah) here is that a person is free of every blameworthy characteristic and that he adorns himself with all the noble and virtuous manners and characteristics. So, the man who is naasih (has this quality of sincerity) is the one who is not deceptive, does not have any ghish (deceptive) towards anyone. He sallAllaahu `alayhi wa sallam said:

“Whoever deceives us is not from us.”[2]

So, the opposite of naseehah (sincerity) is al-ghish (deceptiveness). And the Prophet sallAllaahu `alayhi wa sallam repeated his saying ad-deenun naseehah (the religion is sincerity) three times for emphasis and to stress its importance and he limited the religion; all of it to being an-naseehah (sincerity).

An-naseehah (sincerity) towards Allaah and His Messenger; this is with regard to `aqeedah (creed and belief). So, a person will not be a Muslim unless his `aqeedah (creed and belief) is sound and is free of shirk and his actions are free of innovations (bid`ah) and he is one who is following the Messenger sallAllaahu `alayhi wa sallam. So, this person, he is the one who is an-naasih (one who is sincere) towards Allaah and His Messenger, i.e the one whose deeds are free of shirk and free of innovations.[3]

Sincerity towards the Messenger sallAllaahu `alayhi wa sallam is to truly believe; to have eemaan in his Messengership, and to love him, and to respect, and honour him `alayhissalaatu wassalaam, and to take him as an example to follow, and to give precedence to his saying over the saying of everyone, and to leave off innovations and new introductions, which are something that Allaah’s Messenger sallAllaahu `alayhi wa sallam warned against, and to believe him regarding whatever he informed about regarding things of the unseen of the past and the future, and to avoid whatever he sallAllaahu `alayhi wa sallam forbade. This is sincerity towards the Messenger sallAllaahu `alayhi wa sallam.[4]

His (sallAllaahu `alayhi wa sallam) saying, “…and towards His Book…” the Book of Allaah, the Mighty and Majestic, it is the Qur’aan such that you have eemaan that it is the speech of Allaah sent down; not created, it is not the speech of anyone else as is said by the people of misguidance; and that you learn it, and teach it, and that you act upon it, and that you acquire understanding of its meanings, and that you reflect upon it. This is sincerity towards the Book of Allaah, the Perfect and Most High; learning, and teaching, and understanding, and acquiring knowledge of it, and acting upon it. And likewise, from sincerity towards the Book of Allaah is to be plentiful in its recitation and not to be neglectful with regard to it.

And an-naseehah (sincerity) “…towards the rulers of the Muslims…” they are those who are in charge of the affairs, those in authority, that you obey them in that which is not disobedience to Allaah, the Perfect and Most High. And that you do not remove your hand from obedience, and that you do not rebel against them, and that you do not seek out their mistakes and their hidden faults and expose them to the people.

And from sincerity (naseehah) towards them is that if you have knowledge (`ilm) and you have the ability to sincerely advise them that you do so personally between yourself and them; you cause the advice to reach them and inform them about mistakes, which occur from them or from their subjects, you let them know about that but you do not speak about them in gatherings, for this will be a case of ghish (treachery). So, an-naseehah (sincerity) is that you convey sincere advice from yourself to them. This is from sincerity towards the person in authority.

And likewise, from sincerity towards the person in authority is to carry out the duty that he puts you in charge of carrying out, whether it is a wazeefah (duty or a post) or being placed in charge of something or other than that from the affairs of the religion and the worldly life, that you carry the duty out which the one in authority has entrusted you with in the best manner and that you do not miss anything of it out and if you see any deficiencies then you inform the one in authority between yourself and him. You inform him of the deficiencies so that he can remedy it. This is sincerity.

And from sincerity towards those in authority is to make du`a (supplication) for them that they be rectified since if they are sound and rectified, the subjects will be sound and rectified and that you make du`a (supplication) for them. So, if you see a man who is a student of knowledge who does not make supplication for them or who criticises making supplication for them then you should know that he is treacherous (ghaash) and he is not one who is sincere towards the person in authority.

And sincerity “…towards the common Muslims,” is that you direct them to what is correct; and you warn them against errors, and that you command the good and forbid the evil, and that you teach the one who is ignorant, and that you remind the person who is heedless, and that you love for him the good that you love for yourself, and to have compassion for the poor person, and you give charity (sadaqah) for the needy. This is an-naseehah (sincerity).

And likewise, that he gives good advice to the person who consults him and he guards secrets for one who trusts him regarding something and to safeguard things which are entrusted with you. He should be sincere from all aspects. And sincerity is with regard to buying and selling such that he does not deceive and does not trick.

This is an-naseehah (sincerity) in brief. So, whoever is not like that then he is treacherous and the Prophet sallAllaahu `alayhi wa sallam said:

“Whoever deceives us then he is not from us.”

Footnotes:

[1] Reported by al-Bukhaariyy in disconnected form; meaning in a chapter heading, you’ll find it there in the Book of Eemaan; the 2nd book, chapter 42.

And it’s reported in connected form by Imaam Muslim (55) from a hadeeth of Tameem ad-Daari radiyAllaahu `anhu and Imaam Muslim does not have the repetition of his saying (sallAllaahu `alayhi wa sallam): “Ad-deenun naseehah (the religion is sincerity)…”. Meaning; there in Saheeh Muslim, it only occurs once that he said: “Ad-deenun naseehah (the religion is sincerity).

Rather, that occurs being reported by Imaam Ahmad and Aboo Daawood and at-Tirmithee and others and at-Tirmithee said it is hasan, saheeh (good, authentic).

Translator’s side point: Shaykh al-Albaaniyy, likewise, declared it with the addition there as being saheeh (authentic).

[2] Reported by Muslim (101) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu and also reported by Muslim (102 ) with the wording:

“Whoever deceives then he is not from me.”

The 1st wording in Muslim is:
“Whoever deceives us then he is not from us.”

The 2nd wording reported by Muslim is:
“Whoever deceives is not from me.”

[3] Shaykh Saalih as-Suhaymee hafizahullaah said with regard to this first part of the hadeeth: “Ad-deenun naseehah (the religion is sincerity) and then when they asked, “To whom, oh Messenger of Allaah?” He said, “firstly, lillaah (towards Allaah).” 

He said, “By obedience to Him and not disobeying Him and by implementing `Uboodiyyalahum (servitude towards Him) and by establishing His Tawheed with regard to His Ruboobiyyah (Lordship) and with regard to His `Uloohiyyah (His sole right to all worship) and with regard to His names and attributes and that you seek by performance of your deeds His face & that you are sincere in your deeds, which you carry out. So, you are sincere in them and true in them.”

[4] Shaykh Saalih as-Suhaymee hafizahullaah mentioned more or less the same point. He added a point also, he had a no. of points, from them was,

“Having love for the Messenger sallAllaahu `alayhi wa sallam and also making supplication for; salaat and salaam upon Allaah’s Messenger sallAllaahu `alayhi wa sallam. And not writing just it’s abbreviated forms like  SAW, SAAW, or SAAS. We seeks Allaah’s refuge from this abridging  of salaat and salaam upon Allaah’s Messenger,  as this is from the Raafidah Shi`a.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Qur’aan is the Speech of Allaah and It is NOT Created – Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 15 : Point 13
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And the Qur’aan is the Speech of Allaah, His Revelation and His Light. It is not created, because the Qur’aan is from Allaah and that which is from Allaah is not created. This is what was stated by Maalik ibn Anas and by Ahmad ibn Hanbal rahimahumAllaah and by the jurists who came before them and after them. And disputation concerning it is disbelief.

[Souncloud Audio Link

The Explanation:

His saying, “And the Qur’aan is the Speech of Allaah, and His Revelation sent down and His Light. And it is not created”. From the creed and belief of AhlusSunnah wal-Jamaa`ah, the People of the Sunnah and the Jamaa`ah is that the Qur’aan is the Speech of Allaah. He spoke with it in reality and Jibreel heard it from Him and he descended with it to Muhammad sallAllaahu `alayhi wa sallam. No one disagreed about this creed and belief, (no-one) from the people of knowledge who proceeded upon the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam. The only ones who disagreed about it were the people of misguidance from the Jahmiyyah, the followers of Al-Jahm ibn Safwaan, and the offspring of the Jahmiyyah who are the Mu`tazilah and the Zaydiyyah and the Shee`ah. All of those people took up this matter from the Jahmiyyah. And likewise the Ibaadiyyah; all of them proceeded upon the methodology which contradicts the methodology of the Ahlus-Sunnah walJamaa`ah. And they held that the Qur’aan is something created because, in their view, Allaah is not to be described as speaking, just as He is not described with the Attribute of Hearing or Seeing or Knowing or Willing and other than that, in their view. Nor is he described as having a Face or having two Hands to other than that. And their intent in this is to corrupt the `aqeedah (creed and belief). Even if they try to make it seem that their intent is actually to declare Allaah, the Majestic and Most High, free from any resemblance to the created beings. And this is a false claim, because the Attributes of the Lord, the Perfect, do not resemble the attributes of the created beings. So the Lord, the Majestic and Most High, has Names (asmaa·) and Attributes (sifaat) which befit Him and His Greatness. And the created beings have names and attributes/characteristics which are appropriate for them and for their human nature. So there is no resemblance between the two types from the aspect of true reality, haqeeqah and of the ‘how’, kayfiyyah, even though they share in the meaning and the wording. And this is called al-mutawaati·, different things which are covered by a common word. However, they do not share in the reality and in how they are (kayfiyyah). This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and their proof for this is from the Book of Allaah.

And if anyone from the people of shirk seeks that you grant him protection then grant him protection so that he can hear the Speech of Allaah (Sooratut-Towbah (9), aayah 6)

So He ascribed Speech to Himself, He the Perfect and Most High, and said with regard to the hypocrites:

They wish to alter the Speech of Allaah (Sooratul-Fat.h (48), aayah 15)

So He ascribed it to Himself. And the proofs from the Sunnah and the ijmaa` (consensus of this nation) are many for this matter. So it is a matter of certainty without there being any doubt. And the disagreement of the people of misguidance does not affect the fact that the Qur’aan is the Speech of Allaah. And it is one instance of His Speech, He the Perfect. So Allaah speaks and He continues to speak whenever He wishes, if He wishes, with whatever He wishes. He has the Attribute of Kalaam (Speech) and this Qur’aan is one of the instances of the Speech of Allaah. So He spoke with the Tawraah and (He spoke) with the Injeel and with the Zaboor. He speaks with commands and with prohibitions. He says to something kun, be, and it is.

His (Allaah’s) command, when He wills something, is just that He says to it be, and it is. (Soorah Yaaseen (36), aayah 82)

So He affirmed for Himself qawl (Saying).

When Allaah said O `Eesaa (Soorah Aali `Imraan (3), aayah 55)

And He spoke to Moosaa, with Speech which Moosaa heard when He sent him to Fir’awn (the Pharaoh). So Allaah, the Majestic and Most High, has the Attribute of Speech and from His Speech is the honourable Qur’aan.

As for the saying of the people of misguidance, that its being ascribed to Allaah is ascribing a created thing to its Creator, like the she-camel of Allaah or the House of Allaah; so we say this is a lie, and it is a deception. That which is ascribed to Allaah is of two categories:

The first category is ascription of abstract things or Attributes (ma`aanin) –  i.e non-material objects

The second category is ascribing material objects.

Abstract things or Attributes which are ascribed to Allaah: then this is to ascribe an Attribute to the One who has the Attribute. And it is a true and real ascription. So this will be from His Attributes, such as Speech and Hearing and Seeing.

Ascribing objects, such as the she-camel and the House of Allaah (the Ka`bah) this is ascription of a created thing to the One who created it. And it is an ascription to show honour.

But those people (those who say the Speech of Allaah means the speech created by Allaah) they have mixed up these two matters and they do not make a distinction between this and this. And therefore the People of the Sunnah and the Jamaa`ah state this matter in the Books of creed and beliefs to refute the people of misguidance. And if Allaah did not have Speech, as those people claim, then how does He command and prohibit? And the meaning of this would be that the Islamic rulings are nullified. And it undermines the main foundation and it is the Qur’aan. So if this fundamental is undermined, then Islaam would collapse. However they take cover under the claim of tanzeeh (declaring Allaah free from resemblance to the creation). But this is not tanzeeh, rather it is ta`teel (purely striping Him of Attributes). And there is a difference between ta`teel denying Attributes and between tanzeeh (declaring Him free from resemblance). At-tanzeeh is that which Allaah mentioned in His Saying:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

Do you know of anyone similar to Him? (Soorah Maryam (19), aayah 65)

This is tanzeeh, declaring the Creator free of resemblance to the creation, which is mentioned by Allaah. And it is to deny any resemblance between the creation and the Creator or that the creation is equal to the Creator. That is what Allaah, the Majestic and Most High, is declared free of. But as for denying the Attributes, then that is just ta`teel, pure denial and negation, which comes about as a result of tashbeeh [01] . So they imagine resemblance initially and then they deny the Attributes secondly. And this is not tanzeeh, declaring the Creator free of resemblance. So there is a difference between tanzeeh, declaring the Creator free of resemblance and between ta`teel, denying the Attributes.

The Ash`arees came with something astonishing, even more astonishing than the saying of the Jahmiyyah. So they said,

“The Speech of Allaah is divided into two categories: the meanings and the words. The meanings, this is the Speech of Allaah. And Allaah has the Attribute that He has Speech, and it is the meaning which has existed eternally in Himself. But as for Allaah speaking with letters and with a voice, then this is to be denied for Allaah in their view. And they say it (His Speech) is just a meaning existing in Himself, He the Most Perfect and Most High. As for the words, then it is the speech of a created being meaning it is from the speech of Jibreel or from the speech of Muhammad sallAllaahu `alayhi wa sallam.”

So they made the Qur’aan to be composed of two things, from something created and from something not created. So they did not come to be with the People of the Sunnah and say that the Qur’aan is not created. And they were not with the Jahmiyyah and said that the Qur’aan all of it is created. Rather they were waverers (neither here nor there). Just like the saying of the Christians with regard to the Messiah, that he was composed of two things, of the divine and the human. And they say that the human and divine became as one. [02]

So in summary this matter is very great. And do not be intimidated by the traitors, those who claim that they are from the People of the Sunnah, and those who say, “This matter does not warrant all of this arguing. And Imam Ahmad went beyond the limit when he refused to say that the Qur’aan is created. And this matter does not warrant all of this.” This is present in the writings of some of those who ascribe themselves to knowledge, and some who say, “What happened between Imam Ahmad and his opponents was just a political disagreement.” But if you carefully reflect, you will find that this matter is not something slight. Because if it is denied that the Qur’aan is the Speech of Allaah, then what remains with us? If the Lord has the Attribute of Speech removed from Him, then this will be a deficiency in the Lord, the Perfect. Because the one who does not speak is not an ilaah (is not one who is deserving of worship). And Allaah, the Perfect, He rebuked the Jews when they worshipped the calf and said:

Do they not see that it (the calf) does not speak to them. (Sooratul- A`raaf (7), aayah 148)

So it must be the case that the Lord speaks. And He controls and He commands and He forbids. So therefore if Speech is negated for Allaah, then it would be the case that He is not deserving of divinity and the right to worship. High and Exalted is Allaah above what they say. So this is a tremendous matter. Therefore Imaam Ahmad rahimahullaah took the stance that he took, the stance of the unshakable mountains, and he would not give in, and he did not make any exceptions for himself. And he had patience upon the trial and he had patience upon imprisonment and upon being lashed and upon being demeaned by three khaleefahs (Caliphs), al-Ma·moon, al-Mu`tasim and al-Waathiq. Each one of them followed on in succession upon torturing him. They wanted him to give in, but he refused rahimahullaah and he remained firm. At the end of the time of al-Waathiq (the last of the three), it is said that he turned back from this, when there was a debate between a scholar from the People of the Sunnah and between Bishr al-Mareesee and (Bishr) al-Mareesee was defeated, and at that point al-Waathiq turned back. [03]

So in summary, this is a tremendous matter and it is very important and must not be treated lightly. And it may not be said, as some of the ignorant people and some of the writers and the intellectuals say, or the Ash`arees or those who follow their way, they say, “This is a matter which does not warrant all of this importance and all of these refutations.”

And Imam Ahmad used as a proof against them His Saying:

So that he may hear the Speech of Allaah. (Sooratut-Towbah (9), aayah 6)

Thus did Allaah say before. (Sooratul-Fath (48), aayah 15)

“Allaah said,” so He affirmed for Himself Speech and Sayings.

His saying, “and His Revelation sent down,” meaning the Qur’aan. He sent it down to His Prophet Muhammad sallAllaahu `alayhi wa sallam through the intermediary Jibreel, `alayhis-salaam. He the Most High said:

The Trustworthy Spirit (Jibreel, `alayhis-salaam) descended with it (the Qur’aan) to your heart (heart of Muhammad sallAllaahu `alayhi wa sallam) so that you should be from the warners in a clear Arabic tongue (language). (Sooratush-Shu`araa· (26), aayaat 193-195)

So this is clear and very apparent. Yet despite this there are some who come and say, “The Qur’aan is a created thing, not something sent down, and Allaah did not speak with it and Allaah is not described with Speech.” High and Exalted is Allaah above what they say.

His saying, “and it is His Light.” The Qur’aan is described as being Light. He, the Most High said:

But rather We made it a Light, by which We guide whomever We wish from our servants (Sooratush-Shooraa (42), aayah 52)

And it is called Rooh, life or spirit.

And We revealed to you a Rooh (Spirit/Life/Soul) from our Command. (Sooratush-Shooraa (42), aayah 52)

Rooh, a Spirit or Life, because the hearts come to life through it (the Qur’aan), just as the bodies come to life through a spirit/soul. So it is a Spirit/Soul for the hearts. And the well-known soul is a soul for the bodies. So therefore it (the Qur’aan) is Light, and it is a Spirit and it is Guidance, and it is a Reminder and it is Admonitions, and it has many names, which shows its greatness.

His saying, “because the Qur’aan is from Allaah and that which is from Allaah is not created.” Allaah, the Majestic and Most High, along with His Names and His Attributes, is not created. So He is the Creator and everything besides Him is something created. And it cannot be said that the Names and Attributes are created, because they are from Allaah, and that which is from Allaah is not created, meaning Allaah has them as His Attributes. So Allaah with His Names and His Attributes is the Creator and whatever is besides Him is created.

His saying, “And likewise Maalik ibn Anas and Ahmad ibn Hanbal, may Allaah have mercy upon them, said,” This is the saying of the Imaams. And from them was Maalik, the Imaam of the abode of Hijrah (al-Madeenah), and Imaam Ahmad, the one who was tortured for that and who was harmed, may Allaah have mercy upon him, and he had patience; and others besides them from the Imaams of AhlusSunnah. This was their saying. [04]

His saying, “and whoever came before them from the jurists (the scholars of fiqh) and whoever came after them.” Meaning, Imaam Maalik and Imaam Ahmad were not alone in this saying. Rather it was said by those who came before them from the Companions and the taabi`een and the successors of the taabi`een. And whoever came after them from the Imaams.

His saying, “And disputation about it is disbelief.” [05] Disputing about the Qur’aan, whether it is something created or whether it is something not created or a person having doubts and saying, “I don’t know, there is disagreement about this matter,” as people say now. So a manifestation has now appeared where they say, “The matter is khilaafiyyah/there is disagreement about this matter”. So we say: When there is disagreement, then what is to be followed is the daleel, the proof. We were not given the duty in the Religion of having to follow the disagreements of the people and sayings of the people. We have being given the duty in the Religion of following the proof. So when there is disagreement we test the disagreement against the proof. And whatever that is found to be supported by the proof, then it is the Truth. And whatever is contrary to the proof, then it is false. And Allaah did not abandon us to opinions and sayings and disagreements. Rather He said:

So if you disagree in anything, then refer it back to Allaah and to the Messenger. (Sooratun-Nisaa· (4), aayah 59)

Imam Ahmad said in his book, Usoolus-Sunnah,

“And the Qur’aan is the Speech of Allaah and it is not created. And a person should not be too weak to say, ‘It is not created.’ Because the Speech of Allaah is not something separate from Him. And there is nothing from Him that is created.”

And whatever you disagree about, then its judgement is to be referred back to Allaah. That is Allaah my Lord. Upon Him I place my reliance and to Him I turn constantly. (Sooratush-Shooraa (42), aayah 10)

So it is obligatory to refer back to the Book of Allaah and to the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And whatever is supported by proof is to be taken, and whatever is contrary to the proof is to be left. And as for the person who takes a saying which conforms to his desires or his whims, even if it goes against the proof, then he is one who is astray; and this one is worshipping his own desires. As for the person who is worshipping Allaah, then he takes that which is supported by the proof from the Book of Allaah and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.

Footnotes:

[01] Transcriber’s note: meaning resemblance

[02] Translator’s side point: Imaam ath-Thahabee, in his book Siyar A`laamin-Nubalaa· in volume 11, in the biography of Ibn Kullaab (the founder of what is called the Ash`aree creed), said, “Abul-`Abbaas al-Baghawee said, “Thaythoon the Christian said to me, ‘May Allaah have mercy upon `Abdullaah (Ibn Kullaab). He used to come to me in the church and he used to take things from me and if he had lived, we would have turned the Muslims into Christians.’ So it was said to this Christian man Thaythoon, ‘What do you say about the Messiah (`Eesaa)?’ He said, ‘What the people of your way said about the Qur’aan.’”

[03] Translator’s side point: That story is mentioned in a footnote from Siyar A`laamin-Nubalaa· by Imaam ath-Thahabee

[04] Translator’s side point: Al-Laalikaa·ee reports in his book, Usool I`tiqaad Ahlis-Sunnah, from Aboo Uways who said, “I heard my maternal uncle, Maalik ibn Anas, and a group of the scholars mention the Qur’aan and they said, ‘It is the Speech of Allaah, and it is from Him and there is nothing from Him which is created.’”

[05] Translator’s side point: There is a hadeeth which directly states it reported by Aboo Daawood as hadeeth 4603 declared hasan saheeh, good authentic, by Shaykh al-Albaanee from Aboo Hurayrah, from the Prophet sallAllaahu `alayhi wa sallam, that he said: “Disputation about the Qur’aan is disbelief.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 15

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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The Jahmiyyah and the Jabariyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 60 : Point [225]
Dawud Burbank [Audio|English]

[220] And we ask Allaahthe Most High to make us firm upon Eemaan (true Faith) and to conclude our lives with it. [221] And that He keeps us safe from the variant heretic ideas and the opinions which cause separation. [222] And the corrupt sects [223] like the Mushabbihah  [224]and the Mu’tazilah,

225. And the Jahmiyyah and the Jabariyyah 

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

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The “Trustworthy Spirit” (ar-Roohul-Ameen) [Jibreel] – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 33  : Point [128] 

127.And we do not dispute concerning the Qur’aan; and we bear witness that it is the Speech of the Lord of the whole of creation. (Listen Here)

128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant him peace and security, and his true followers.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
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Sujud-ul-Tilawah (Prostration of Recitation)

ARMV-quranThe following Question and Answers are extracted from the Fatwa from The Permanent Commitee ( Link Here& Fatwa of Ibn Baz.. Download the PDF of these Fatawa Here

What is the ruling on Sujud-ul-Tilawah (Prostration of Recitation)?

Sujud-ul-Tilawah is an act of Sunnah.

When someone is reciting the Qur’an and does Sujud-ul-Tilawah (Prostration of Recitation), should they say Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and when rising up from the Sujud (prostration) or just when prostrating?

They should say Takbir when prostrating, as related by Abu Dawud in his Sunan (Hadith compilation classified by jurisprudential themes) on the authority of Ibn `Umar (may Allah be pleased with them) who said, The Messenger of Allah (peace be upon him) used to recite the Qur’an to us. When he came upon Ayat-ul-Sujud (Qur’anic verses of Prostration), he would say Takbir and prostrate, and we would prostrate.

A Muslim should not say Takbir when rising from the Sujud, as it was not confirmed that he (peace be upon him) did so. Sujud-ul-Tilawah is an act of worship and acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion), they are limited to what was proved in the Shari`ah texts.

It was related that the Takbir is only said when going into Sujud-ul-Tilawah and not when rising from it, unless the Ayat-ul-Sujud are recited while offering Salah (prayer), then the Takbir is said when prostrating and when rising from the Sujud. There are many Sahih (authentic) Hadith that mention how the Prophet (peace be upon him) used to offer Salah, which report that he used to say Takbir when prostrating and when rising from prostration.

Should Taslim (salutation of peace ending the Prayer) be made when Sujud-ul-Tilawah is performed during recitation of the Qur’an outside Salah (Prayer)?

There is no Nas (Islamic text from the Qur’an or the Sunnah) to support that Taslim should be made after performing it; therefore, no Taslim should follow Sujud.

Should they recite the Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) and should they say the Taslim (salutation of peace ending the Prayer)?

The Tashahhud should not be said during Sujud-ul-Tilawah nor the Taslim, as the Prophet (peace be upon him) did not do so. Sujud-ul-Tilawah is an act of worship and acts of worship, as was mentioned, are Tawqifiy. So you should not resort to Qiyas (analogy) and include the Taslim or Tashahhud in the Sujud-ul-Tilawah as it is in Salah.

If someone is offering Salah and one of Ayat-ul-Sujud (Qur’anic verses of Prostration) is recited at the end of the Surah (Qur’anic chapter), should they start to recite the next Surah after rising up from Sujud (prostration) or just proceed directly to Ruku` (bowing)?

It is not obligatory for someone who offers Salah and performs Sujud-ul-Tilawah at the end of Surahs such as Al-A`raf, Al-Najm, and Al-`Alaq, to recite more Qur’an after rising from Sujud-ul-Tilawah and before bending for Ruku`; but there is nothing wrong if they do.

Some people believe that it is not a requirementto be in a state of Taharah (ritual purification) and face the Qiblah (Ka`bah-direction faced in Prayer)when performing Sujud-ul-Tilawah (Prostration of Recitation), while others say that it is. Which opinion is correct?

Some scholars consider Sujud-ul-Tilawah a Salah (Prayer) and, on the basis of this opinion, stipulate the conditions of Taharah, facing the Qiblah, Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and upon rising from Sujud, and offering Taslim (salutation of peace ending the Prayer). Other scholars consider it an act of `Ibadah (worship), yet not similar to Salah, and therefore do not deem the abovementioned conditions – such as Taharah, facing the Qiblah, and the other conditions – necessary. This is the preponderant opinion, as we do not have any evidence supporting the necessity of meeting these conditions. However, whenever it is possible to face the Qiblah or be ritually pure when performing Sujud-ul-Tilawah, this is preferred, to avoid the divergent opinions of scholars.

What is the Du`a’ (supplication) that should be said in Sujud-ul-Tilawah?

The Du`a’ that should be said is the same as that said in Sujud during Salah.

Is it permissible for a menstruating woman to do the Sujud-ul-Tilawah (Prostration of Recitation) and the Sujud-ul-Shukr (Prostration of Thankfulness to Allah)? If it is not permissible, can she glorify Allah verbally (by saying: “Subhana Allah [Glory be to Allah]”) when hearing Ayat-ul-Sujud (Qur’anic verses of Prostration)?

Firstly: When a woman is allowed to recite the Qur’an, she is permitted to do the Sujud-ul-Tilawah, whether she listens to it or recites it.The soundest opinion is that it is permissible for a woman to recite from memory, but not from the Mus-haf (copy of the Qur’an), and she is permitted to prostrate, because it is not a Salah (prayer), but a way of showing submissiveness to Allah and an act of worship, like Dhikr (Remembrance of Allah).

Secondly: It is not conditional for a reciter or a listener to be in a state of Taharah (ritual purification) to perform Sujud-ul-Tilawah or Sujud-ul-Shukr, because they do not have the same ruling of Salah.

Is it permissible for a woman reciting the Qur’an to prostrate upon coming across one of Ayat-ul-Sujud (Qur’anic verses of Prostration) while she is not wearing Khimar (veil covering to the waist)?

It is better that her head be covered when she prostrates, but hopefully it is not wrong if she performs Sujud-ul-Tilawah (Prostration of Recitation) without covering her head, because Sujud-ul-Tilawah does not have the same ruling as Salah (Prayer). Rather, Sujud-ul-Tilawah is a way of showing submission to Allah (Glorified be He) and a means of approach, similar to reciting Adhkar (invocations and remembrances said at certain times on a regular basis) and performing other righteous works.

What is the ruling on passing in front of a worshiper who is performing Sujud-ul-Tilawah (Prostration of Recitation)?

There is nothing wrong in this.

Sajdatut-Tilawah is a Sunnah

Question: If I come across a Verse in which there is a prostration when I am reciting the Quran at my desk, or when I am teaching the students, or in any place, should I perform Sajdatut-Tilawah, or not? And is the prostration for the reciter and the listener both?

Answer: Sajdatut-Tilawah is a Sunnah for the reciter and for the listener and it is not an obligation, nor is it prescribed for the listener except in following of the reciter.

So if you recite a Verse in which there is a prostration in your office or the place of instruction, it is lawful for you to make prostration and it is prescribed for the students to prostrate with you, because they are the listeners. And if you do not observe the prostration, there is no objection.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Q: What are the Ayahs (Qur’anic verses) requiring prostration when recited and which of them are obligatory? ( alifta Link Here)

Answer from Shaykh Ibn Baz:

Any Sujud-ul-Tilawah (Prostration of Recitation) is Sunnah (supererogatory act of worship following the example of the Prophet) and is not obligatory.

There are fifteen prostrations of recitation in the Qur’an, according to the correct opinion of scholars: one at the end of Surah Al-A`raf, one in Surah Al-Ra`d, one in Surah Al-Nahl, one in Surah Al-Isra’, one in Surah Maryam, two in Surah Al-Hajj, one in Surah Al-Furqan, one in Surah Al-Naml, one in Surah Al-Sajdah, one in Surah Sad, one in Surah Fussilat, one at the end of Surah Al-Najm, one in Surah Al-Inshiqaq that begins with: When the heaven is split asunder, and the last one in Surah Al-`Alaq that begins with: Read! In the Name of your Lord These are fifteen positions for prostration.

It is an act of the Sunnah to prostrate upon reciting them and if one does not prostrate, there is no sin, as the Prophet (peace be upon him) read Surah Al-Najm at times and did not offer Sujud (prostration). This indicated that Sujud-ul-Tilawah is not obligatory. `Umar (may Allah be pleased with him) also said: “Allah has not made Sujud-ul-Tilawah obligatory; only if we want to.” This shows that whoever prostrates is rewarded and whoever does not prostrate is absolved.

The Ruling on reciting the Verses of Prostration in the Quiet Prayers

Question: What is the ruling on reciting a Verse in which there is a prostration in the quiet prayers, such as Zuhr prayer or Asr prayer?

Answer: It is disliked for the Imam to recite a Verse of prostration in the quiet prayers, because he has no alternative in that case but either to prostrate for it or not. If he does not do so, he is abandoning a Sunnah, and if he does so, he will cause confusion in the minds of the worshippers. Therefore it is better to avoid the cause of such confusion. But if he does recite it, he should not prostrate, so as not to confuse the worshippers.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Related Links:

We do not dispute concerning the Qur’aan; & We bear witness that it is the Speech of the Lord of the whole of creation – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 33  : Point [127] 

127.And we do not dispute concerning the Qur’aan; and we bear witness that it is the Speech of the Lord of the whole of creation.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resources : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link:  Qur’an Index Page – https://abdurrahman.org/quran/

Qur’aan is the Speech of Allaah & He sent it down to His Messenger as revelation – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah – Points 45-47 – Lesson 14  


[45] وأن القرآن كلام الله‏.

[45]    And that the Qur.aan is the Speech of Allaah. 

The Explanation – Point [45]

After you have eemaan (truly believe) in Allaah the Mighty and Majestic, and you have eemaan (truly believe) in His Messenger sallAllaahu `alayhi wa sallam, then, you have eemaan (truly believe) that the Qur.aan is the Speech of Allaah; because this is what the Messenger of Allaah sallAllaahu `alayhi wa sallam came with, and Allaah sent down the Qur.aan to him.  And this Qur.aan is not from the speech of Muhammad sallAllaahu `alayhi wa sallam nor is it from the speech of Jibreel; rather, it is just the Speech of Allaah, the Mighty and the Majestic.  Allaah spoke with it, and Jibreel took it from Allaah, and the Prophet `alayhissalaatu was-salaam took it from Jibreel `alahis-salaam, and the Ummah (this nation) took it from the Prophet sallAllaahu `alayhi wa sallam.

So, it is the Speech of Allaah; it originated from Him, He the One free of all imperfections.  Jibreel did not take it from Al-Lawh Al-Mahfooz (اللوح المحفوظthe Preserved Tablet) as the people of misguidance say.  And it is not from the speech of Jibreel nor Muhammad; rather, it is from the Speech of the Lord of the whole of creation.  And as for Jibreel and Muhammad `alayhimassalaatu was-salaam, then those two were Messengers who conveyed from Allaah the Mighty and Majestic.  For speech is said by, and attributed to, the one who initially spoke it; not the one who said it only as one conveying and transmitting it.

So, those who say that Jibreel took it from the Preserved Tablet or who say that Allaah created it within something and then Jibreel took it from that thing, then whoever says this is a kaafir (disbeliever) in Allaah the Mighty and Majestic, who has disbelieved with kufr which takes them out of the Religion, as is the saying of the Jahmiyyah and the Mu`tazilah and those who follow their way.  So it (the Qur.aan) is the Speech of Allaah – its letters and its meanings; Allaah spoke with it as He wished.  So, we describe Allaah with the Attribute of His having spoken; and Al-Kalaam (Speech) is from Allaah’s Attributes which are actions (sifaatihil-fi`liyyah).  And the ‘how’ (kayfiyyah) or the manner in which He spoke with it, then in that regard we say, “Allaah knows best about that.” So, this is just like the rest of His Attributes, we have eemaan in them but we do not know how they are.  So the meaning is known but as for ‘how’, then that is unknown to us.

End of explanation of point [45]

[46] منه بدأ بلا كيفية قولًا، وأنزله على رسوله وحيًا‏.

[46]    It originated from Him as something spoken without us knowing how; and He sent it down to His Messenger as revelation.  

The Explanation – Point [46]

Meaning: that the Qur.aan descended from Allaah; Allaah spoke with it and sent it down.  It did not descend from someone else besides Him, and it did not originate from someone other than Him.  It is not as they say, that it originated from Jibreel or from the Preserved Tablet or from somewhere in mid-air.  Rather, it began from Allaah and Jibreel heard it and he conveyed it to the Prophet sallAllaahu `alayhi wa sallam as wahy (revelation) and the Prophet sallAllaahu `alayhi wa sallam, he conveyed it to the people.  And if this Qur.aan had been from the speech of humans then someone from the people would have been able to bring a soorah the like of it.  So, since they are unable to do this, then this shows that it is indeed the Speech of Allaah, the Mighty and Majestic.  He the Most High said,

And if you are in any doubt about that which We sent down to Our slave (Muhammad sallAllaahu `alayhi wa sallam), then bring a soorah like it and call your witnesses besides Allaah upon that, if you are truthful.  (Sooratul-Baqarah (2), aayah 23)

And He the One free from all imperfections and the Most High said,

Or do they say, “He forged it”?  Say, “Then bring ten soorahs which are forged like it.” (Soorah Hood (11), aayah 13)

So, Allaah rendered them incapable of doing that, even though they were Arabs and eloquent in the language.  And the Qur.aan is in the language of the Arabs and is in the letters which they spoke with, and they were eager to oppose the Messenger sallAllaahu `alayhi wa sallam; and if it was within their ability to resist and oppose this Qur.aan, they would not have saved any efforts to do so.  So when they were unable to do that, then this shows that it is indeed the Speech of Allaah, which is not approached by falsehood from in front nor from behind.

End of explanation of point [46]

[47] وصدّقه المؤمنون على ذلك حقًا‏.

[47]    And the believers attest to it as being the Truth upon that basis. 

The Explanation – Point [47]

So those who have eemaan (truly believe) in Allaah and His Messenger, they believe that the Qur.aan is the Speech of Allaah, the Mighty and Majestic, and that Muhammad sallAllaahu `alayhi wa sallam was just one who conveyed (the Message) from Allaah.

And as for the saying of Allaah, the Mighty and Majestic,

Indeed, it is the Speech brought by an honourable Messenger (Jibreel `alayhis-salaam) possessing the strength to do whatever duty he is given; high in status with the Lord of the Tremendous Throne. (Sooratut-Takweer (81), aayaat 19-20)

So what is meant by its being ascribed to Jibreel, is from the aspect of conveying; since it is not possible that this Qur.aan is from the Speech of Allaah and from the speech of Jibreel.  Speech does not come except from one; so it is not possible to describe it as being the Speech of more than one.  And its being ascribed to Allaah is haqeeqiyyah (true and real) and as for its being ascribed to Jibreel, then (it is) from the aspect of conveying it (tableegh – تبليغ).  And in another aayah,

Indeed it is Speech conveyed by an honourable Messenger and it is not the speech of a poet; little it is that you believe. (Sooratul-Haaqqah (69), aayaat 40-41)

Meaning: Muhammad sallAllaahu `alayhi wa sallam.  So its being ascribed to him is an ascription of conveying (tableegh).  So He, the One free of all imperfections, sometimes ascribes it to Himself, and sometimes to Jibreel and sometimes to Muhammad (sallAllaahu `alayhi wa sallam).  And one and the same speech cannot have been spoken by more than one.  So therefore, its being ascribed to Allaah is an ascription with regard to its origin and that it is His Speech, and its being ascribed to Jibreel and Muhammad is an ascription of conveying.

End of explanation of point [47] [1]

[1] Translator’s Side Point: In his larger explanation, Ibn Abil-`Izz goes into great detail in explaining these points and if you want to see the beauty of the saying of the people of Truth about the Qur.aan being the Speech of Allaah: that it originated from Him, He spoke with it and its Letters and Meanings are from His Speech; then if you read the explanation and his inclusion of eight (8) sayings of the people of deviation, then you will further see the beauty of this speech.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 66-68 (Points 45-47)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 27th December 2004

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Qur.aan is the Speech of Allaah and it originated from Him; it is not created.
  • One who says that Jibreel took it from the Preserved Tablet has disbelieved with kufr which takes him out of the religion.
  • It originated from Allaah as something spoken without us knowing how; and He sent it down to His Messenger as revelation.
  • If the Qur.aan was from the speech of humans then someone would have been able to bring a soorah the like of it. But they cannot; so this shows that it is indeed the Speech of Allaah.
  • Jibreel and Muhammad `alayhimas-salaam were just Messengers who conveyed the Message (Qur.aan) from Allaah.
  • The same speech cannot have been spoken by more than one.
  • When Allaah mentions: “…Speech brought by an honorable Messenger” and “…Speech conveyed by an honorable Messenger”, this ascription to Jibreel and Muhammad `alayhimas-salaam is an ascription of conveying and not of having originally spoken with the Speech.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Oaths (Qasam) in the Qur’an – Shaykh Uthaymeen |Dr. Saleh As Saleh [Audio|En]


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Principles of Tafseer – Shaykh Ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=113&Itemid=59

Ibn Taimiyyah: A Better Way to Divide Recitation of the Qur’ān over a Month

Ibn Taimiyyah, may Allāh have mercy on him, described a 29 day schedule for completing recitation of the Qur’ān closer to the way the Companions did that.

He said: “…Division by complete surahs takes precedence over division by parts [based on letter count].” (412)

And from the great advantages of division by complete surahs, he mentioned (414):

· Reciting speech whose parts are connected, one part with another;
· Beginning [one’s daily recitation] with that which Allāh began a surah with;
· Finishing with that which He finished with;
· Completing what was intended [to be completed] from every surah.

The chart in Arabic below [checked but not produced by me], shows Ibn Taimiyyah’s recommended schedule for a 29 day completion.

A Better Way to Divide Recitation of the Quran over Thirty Days

Summary of key points by Mikail ibn Mahboob Ariff

Source: Majmū‘ al-Fatāwá, vol. 13, pp. 405-416

Also see:
منتديات الإمام الآجري
http://www.ajurry.com/vb/showthread.php?t=14898

Clear Verses (Muhkam) and Unclear Verses (Mutashabihat) in Qur’an – Shaykh Ibn Al-‘Uthaymeen | Dr. Saleh As Saleh [Audio|En]

Principles of Tafseer | Based upon the work of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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Principles of Tafseer – Shaykh Ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=113&Itemid=59

Source for the Below: Tafseer ibn Kathir , Surah Al Imran , Darussalam eng Publication

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it; all of it is from our Lord.” And none receive admonition except men of understanding.)  (They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” (Surah Al Imran Verse 7-8)

The Mutashabihat and Muhkamat Ayat 

Allah states that in the Qur’an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur’an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,

(They are the foundations of the Book), meaning, they are the basis of the Qur’an, and should be referred to for clarification, when warranted,

(And others not entirely clear) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired.

The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.

Muhammad bin Ishaq bin Yasar commented on,

(In it are verses that are entirely clear) as “Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.” He also said, “As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.”

Therefore, Allah said,

(So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood,

(they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said,

(seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur’an — the Mutashabih of it — but, this is proof against and not for them. For instance, Christians might claim that ﴿`Isa is divine because﴾ the Qur’an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah’s statements,

(He ﴿`Isa﴾ was not more than a servant. We granted Our favor to him.) ﴿43:59﴾, and,

(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be!” and he was.) ﴿3:59﴾.

There are other Ayat that clearly assert that `Isa is but one of Allah’s creatures and that he is the servant and Messenger of Allah, among other Messengers.

Allah’s statement,

(And seeking for its Ta’wil,) to alter them as they desire. Imam Ahmad recorded that `A’ishah said, “The Messenger of Allah recited,

(It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until,

(Men of understanding) and he said,

(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)”

Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah ﴿3:7﴾, as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A’ishah; “The Messenger of Allah recited this Ayah,

(It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until,

(And none receive admonition except men of understanding.)

He then said,

(When you see those who follow what is not so clear of the Qur’an, then they are those whom Allah described, so beware of them.)”

This is the wording recorded by Al-Bukhari.

Only Allah Knows the True Ta’wil (Interpretation) of the Mutashabihat 

Allah said,

(But none knows its Ta’wil except Allah.)

Similarly, as preceded in what has been reported from Ibn `Abbas, “Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows.” Scholars of Qur’an recitation have different opinions about pausing at Allah’s Name in this Ayah. This stop was reported from `A’ishah, `Urwah, Abu Ash-Sha`tha’ and Abu Nahik.

Some pause after reciting,

(And those who are firmly grounded in knowledge) saying that the Qur’an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, “I am among those who are firmly grounded in its Ta’wil interpretation.” The Messenger of Allah supplicated for the benefit of Ibn `Abbas,

(O Allah! Bestow on him knowledge in the religion and teach him the Ta’wil (interpretation).)

Ta’wil has two meanings in the Qur’an, the true reality of things, and what they will turn out to be. For instance, Allah said,

(And he said: “O my father! This is the Ta’wil of my dream aforetime!”.) ﴿12:100﴾, and,

(Await they just for it’s Ta’wil On the Day (Day of Resurrection) it’s Ta’wil is finally fulfillled.)(7:53) refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Ayah above ﴿3:7﴾, then pausing after reciting Allah’s Name is warranted, because only Allah knows the true reality of things. In this case, Allah’s statement,

(And those who are firmly grounded in knowledge) is connected to His statement,

(say: “We believe in it”) If the word Ta’wil means the second meaning, that is, explaining and describing, such as what Allah said,

((They said): “Inform us of the Ta’wil of this”) meaning its explanation, then pausing after reciting,

(And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah’s statement,

(say: “We believe in it”) describes the conduct of the scholars. Similarly, Allah said,

(And your Lord comes, and the angels, in rows.) ﴿89:22﴾ means, your Lord will come, and the angels will come in rows.

Allah’s statement that the knowledgeable people proclaim,

(We believe in it) means, they believe in the Mutashabih.

(all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said,

(Do they not then consider the Qur’an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) ﴿4:82﴾.

Allah said in his Ayah ﴿3:7﴾,

(And none receive admonition except men of understanding. ) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, “Those firmly grounded in knowledge are those who are modest for Allah’s sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.”

Allah said that they supplicate to their Lord,

(Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, “Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur’an. Rather, make us remain firmly on Your straight path and true religion.”

(And grant us from Ladunka) meaning, from You,

(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,

(Truly, You are the Bestower)

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,

(O You Who changes the hearts, make my heart firm on Your religion.)

He then recited,

(“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”)

Make The Qur’aan Your Constant Companion Not Just For Ramadaan

Source: ad-Dawal ila-Allah

There is a very good reason why Ramadaan, out of all the months in the Islaamic calendar was chosen by Allaah to be the month of Fasting. That reason? It was in this month, on the Night of Decree (Laylatul-Qadr), that the Qur’aan was revealed to mankind.[1] Allaah, the Most High says:

“The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the Furqaan (criterion) [between right and wrong]. So whoever of you sights [the crescent on the first night of] the month [of Ramadaan], he must fast that month.” [Soorah al-Baqarah (2):185]

Allaah honoured this month by revealing the Qur’aan in it and it is because of this that He obligated fasting in it.

This is also the month in which Jibreel (alayhi as-salaam) would come to meet the Prophet (sallalahu alaihe wa-sallam) every night in order to repeat the recitation of the Qur’aan with him. [2]

Thus, the relationship between Ramadaan and the Qur’aan is very close, which is why Muslims worldwide turn to the Qur’aan with a heightened sense of vigour during this month.

Recitation Of The Qur’aan

The main purpose of the Qur’aan is to be a source of guidance for mankind, leading those who cling to it from darkness into light, from misery to happiness and raising them from lowliness to a lofty station.

However, another important feature of the Qur’aan is that its recitation is in itself a form of ‘ibadah’ (worship). In fact the Qur’aan is defined as being the (uncreated) word of Allaah, sent down to Muhammad (sallalahu alaihe wa-sallam) the recitation of which is a form of worship” [3] a unique definition that can be applied to no other book, writing or statement.

From the very beginning of the Prophet’s Messenger-ship, great emphasis was placed on the recitation of the Qur’aan. The literal meaning of the word Qur’aan itself is ‘Reading‘ or ‘Recitation‘. The first Ayah (verse) to be revealed on that momentous occasion where Jibreel (‘alayhis salaam) came to Prophet Muhammad (sallalahu alaihe wa-sallam) whilst he was alone in the cave Hira was:

“Iqraa (Recite/Read), in the name of your lord who created you…” [Soorah al-Alaq (9): 1]

The Prophet (sallalahu alaihe wa-sallam) himself strongly urged his companions to recite as much of the Qur’aan as possible. He said:

“whoever reads a single letter from Allah’s Book will receive a blessing (for each letter) and each blessing is worth ten times its value.” [4]

Indeed the virtues and blessings of reciting the Book of Allaah are many. And by way of encouragement to all of us to spend time reciting and reflecting upon the Qur’aan, some of these virtues are listed below.

1. It Will Come As An Intercessor On The Day Of Resurrection.

The Prophet (sallalahu alaihe wa-sallam) said:

“Recite the Qur’aan, for verily on the Day of Resurrection it will act as an intercessor for those who recite it” [5]

On the day when neither our family nor our wealth will be of any benefit to us, this Qur’aan will beseech Allaah on behalf of those who recite it frequently. Allaah will give it a speech and Allaah is able to do all things – and it will say to Allaah:

“I prevented him from sleep at night, so accept my intercession for him” [6]

And its intercession will be accepted.

2. Tranquility Descends.

Al Baraa reported that a man was reciting Sooratul-Kahf and there was a horse tied with two ropes at his side, when a cloud overshadowed him. As it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to the Prophet (sallalahu alaihe wa-sallam) in the morning, who said:

“It was tranquility [as-Sakeenah] which came down at the recitation of the Qur’aan.” [7]

This shows us that the tranquility and the calmness which results from the recitation of the Qur’aan is not something abstract, but something very real which permeated the whole atmosphere so that even the animals can imbibe it. This ‘Sakeenah‘ (tranquility) which descends upon the reciter is accompanied by Angels who assemble to listen to the Qur’aan.

The Companion Usaid ibn Hudair (Radiya ‘Llahu ‘anhu) mentioned to the Prophet (sallalahu alaihe wa-sallam) that once when he was reciting the Qur’aan at night while his horse was tied beside him. The horse suddenly became uneasy and started jumping. When he stopped reciting, the horse became quiet. When he resumed reciting, the horse became uneasy again. After repeating this a few times, he stopped reciting and looked up. He was amazed to see right above him something that looked like a big cloud of bright lamps rising up in the sky. The next morning, he told the Prophet (Sallallahu ‘alaihi wa sallam) about this, and the Prophet (sallalahu alaihe wa-sallam) explained to him that:

“Those were Angels who came to listen to your reading. Had you kept on reciting until morning, they would have remained visible for the people to see them!” [8]

3. It Will Be A Shade On The Day Of Resurrection.

The Prophet (sallalahu alaihe wa-sallam) said:

“Recite the two bright ones, Soorah al-Baqarah and Soorah Aal-e lmraan, for on the day of Resurrection they will come as two clouds, or two shades or two flocks of birds in ranks, pleading for those who recite them” [9]

We are well aware that on a hot summer’s day when we are out in a scorching sun, the thing we appreciate most is a tree or some sort of canopy, beneath which we can shade ourselves. Imagine how much more we will be pinning for a shade on the Day of Resurrection when…

“the people will be submerged in perspiration according to their deeds, some up to half of their knees, some up to the waist and some would have a bridle of perspiration up to their mouths” [10].

We seek refuge in Allah from the terrors of this awful Day.

So these are just some of the blessings awaiting those who recite the Qur’aan as it should be recited, bringing with them a receptive heart. [11]

Furthermore, these blessings and rewards are only multiplied for those who struggle in their recitation, for the Prophet (sallalahu alaihe wa-sallam) said.

”One who is skilled in it, ‘the Qur’aan’ is associated with the noble upright, recording Angels, and he who falters when he recites the Qur’aan and finds it difficult, he will have a double reward.” [12]

Of course it goes without saying, that although great emphasis and encouragement has been made to recite the Qur’aan, this is not the goal in itself. Recitation of the Book of Allaah is just a means through which we can absorb its message and act on whatever that messages entails. However, reciting with the meaning is superior to merely reading as the Prophet (sallalahu alaihe wa-sallam) explained.

He (sallalahu alaihe wa-sallam) said:

“The example of a believer who recites the Qur’aan and acts on it, is like an orange which tastes nice and smells nice.

And the example of the believer who does not recite the Qur’aan but acts on it is like a date that tastes sweet but has no smell.

And the example of the hypocrite who recites the Qur’aan is like sweet Basil which smells good but tastes bitter.

And the example of a hypocrite who does not recite the Qur’aan is like a Coelacanth which tastes bitter and has a bad smell”. [13]

Companion Of Life:

In this month of Ramadaan, let us use it to habituate ourselves into spending a daily period with the Qur’aan – reciting, memorizing and acting upon it. Because we should know that no people are better and more worthy of our envy than the companions of the Qur’aan,[14] which is why the most striking and outstanding character of every pious person of knowledge is their love and attachment towards the Qur’aan. There is no man or woman who is considered to be righteous, except he or she is known to possess this noble quality. So when Aa’ishah was asked to describe the best of all mankind, the Prophet (sallalahu alaihe wa-sallam) she could find no more a suitable description other than to say that:

“His character was the Qur’aan”. [15]

And among the inheritors of the Prophet (i.e. the scholars) We have the example of lmaam Maalik, whose sister was asked: “What did Maalik occupy himself with in his House?” She replied, “The Mushaf (i.e the Qur’aan), reciting.”

Dear readers, no person can afford to remain ignorant or neglectful of the Qur’aan. Reading it regularly, sincerely not ritualistically, to derive guidance from it and adopt the company of those who make mention of it in their gatherings. Make the Qur’aan your constant companion, not just for Ramadaan, but for life.

Footnotes:

[1] Editors Note: There were two distinct revelations of the Qur’aan. The first is the one being alluded to here where Allaah caused the whole Qur’aan to descend at one time from the Protected Tablet (al-Lawh al-Mahfooth) on which it was written to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honour or Power). This occurred in Lailatul-Qadr. The second is the continuous segmented revelation to the Prophet (Sallallahu ‘alaihi wa sallam) via Jibreel (‘Alayh is-Salam) up until just before his (Sallallahu ‘alaihi wa sallam) death.

[2] Collected in Saheeh Al-Bukhaaree (eng. Trans. Vol. 6, pg. 486, no. 518-520)

[3] Al-Waadih Fee Usoolil Fiqh (p.66) of Muhammad Sulayman al-Ashqar

[4] Reported by at-Tirmidhee and al-Haakim. It is authenticated by Shaykh al-Albaanee (Saheeh ul-Jaami’ no. 6469)
[5] Saheeh Muslim (eng. Trans. vol. 2, p. 385. no.1757)
[6] Hasan part of long Hadeeth reported by Abdullah Ibn Amr and collected by Ahmad and others. Authentic by Shaikh Alee Hasan al-Halabee in Sifaat Sawmin Nabee.
[7] Saheeh Al-Bukhaaree (Eng Trans. vol. 6, p.492, no. 531)
[8] Saheeh Al-Bukhaaree (eng. trans. vol. 6, p. 496. no. 536) And Saheeh Muslim (Eng Trans. vol. 1, p.382, no. 1742)
[9] Saheeh Muslim (eng. trans. vol. 6, p. 385. no.1757)
[10] Saheeh Muslim (eng. trans. vol. 4, p. 1487. no. 6852)

[11] There are many virtues attached to the recitation of certain parts of the Qur’aan, for example; Ayat-Al-Kursee [(2):225] is a protection against Shaitaan (Bukhari), Soorah al- Naas and Soorah al-Falaq protect against the evil eye and is a cure (Muslim).

[12] Saheeh Al Bukhaaree & Saheeh Muslim
[13] Saheeh Al-Bukhaaree Volume 6, Book 61, Number 538

[14] Editors Note: Envy is permissible in two cases as stated by Ibn Rajab Al-Hanbali (Rahimahu ‘Llah) in Jaami’ al-‘Uloom wal-Hikam saying, “It is good for a believer to wish for that with which another person has been given if it is beneficial for one’s religion. The Prophet (Salla ’Llahu ‘alayhi wa sallam) said: “Do not wish for the likes of anyone except two: a man upon whom Allaah bestowed knowledge of the Book [the Qur’aan], who stands up [in salaah (prayer)] and recites it during the hours of the night, and a man upon whom Allaah bestowed wealth, and he spends it in charity during the hours of the night and the hours of the day.” [Recorded by al-Bukhaaree in Kitaab Fadaa’il Al-Qur’aan (Book on the Virtues of the Qur’aan) no. 5025; also recorded by Muslim in Kitaab Salat Al-Musaafireen (Book on the Prayer of the Travellers) 815/266]

[15] Saheeh Muslim, Aboo Daawood, Ahmad

Refuting a Claim of the Qur’aaniyoon – Shaykh Al Albaani

[2] Question:

Noble Shaikh! The Qur’aaniyoon [3] say: Allaah says:

وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا

“And We have explained everything in detail with a full explanation.”
[Surah Al-Israa: 12]

And Allaah says:

مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ

“We have not neglected anything in the Book.”
[Surah Al-An’aam: 38]

And the Messenger of Allaah صلى الله عليه وسلم said: “Verily this Qur’aan – part of it is in the Hand of Allaah and part of it is in your hands. So hold fast onto it, for you will never go astray nor will you ever be ruined after it.” [4]

We would like your comments on this?

[2] Answer:

As for Allaah’s saying: “We have not neglected anything in the Book”, what is meant by the word “Book” here is the Preserved Tablet and not the Noble Qur’aan.

And as for Allaah’s statement: “And We have explained everything in detail with a full explanation”, if you attach what was explained previously to the Noble Qur’aan, then it becomes certain that Allaah has indeed explained everything in detail, however with another provision. You are aware that an explanation may at times be general, such as when one places general rules under which exist many particulars the likes of which cannot be confined due to their large number. So by the Wise Legislator placing well known rules for these many particulars, the meaning of the noble ayah becomes apparent.

The explanation may also be detailed, and this is what is obvious from this ayah as the Prophet صلى الله عليه وسلم said:

“I have not left behind anything that Allaah commanded me with except that I have ordered you to do it. And I have not left behind anything that Allaah forbade me from except that I have forbidden you from it.” [5]

So the explanation may at times be with rules, which many particulars (and details) fall under. And at other times it may be in such detail in terms of the vocabulary of the acts of worship and laws that it does not require being referenced to any of these rules.

Among the rules that numerous branches fall under – and which show the greatness of Islaam and the vast scope of Islaam in legislating – for example, are:

The Prophet’s صلى الله عليه وسلم statement: “There is no harming (of oneself) or others.” [6]

The Prophet’s صلى الله عليه وسلم statement: “Every intoxicant is alcohol and every alcohol is unlawful.” [7]

And his صلى الله عليه وسلم statement: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [8]

These are rules and generalizations that do not exclude anything related to harming of one’s self or harming of one’s wealth, with respect to the first hadeeth, nor does it exclude anything related to that which intoxicates, with respect to the second hadeeth, whether the intoxicant is derived from grapes, which is the most popular form, or from corn or from any other substance. So long as the product is an intoxicant, it is unlawful (Haraam).

[Note: Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani]

The same goes for the third hadeeth – it is not possible to take into account the number of innovations due to their large amount. It is not possible to account for all of them. However in spite of this, this hadeeth – even though brief in size – states with all clarity: “Every innovation is misguidance, and every misguidance is in the Hellfire.”

This is a detailed statement but with rules.

As for the laws that you are aware of, they are explained in detail by words that have been mentioned in the Sunnah in most cases and at times they are mentioned in the noble Qur’aan as is the case with the laws of inheritance, for example.

As for the hadeeth that was mentioned in the question, then it is an authentic hadeeth, and acting upon it is what we should try to adhere to as stated in the hadeeth in which the Prophet صلى الله عليه وسلم said: “I have left two things amongst you by which you will never go astray so long as you hold steadfast onto them: The Book of Allaah and the Sunnah of His Messenger.” [9]

So holding steadfast onto the Rope of Allaah – which is in our hands – refers to acting upon the Sunnah, which explains the noble Qur’aan.

Footnotes:

[3] Translator’s Note: This is a name given to those who claim that the Qur’aan is sufficient for deriving rules and laws in Islaam and that there is no need to turn to the Sunnah. Some even go so far as to reject the Sunnah in its entirety and rely solely on the Qur’aan.
[4] Saheeh At-Targheeb wat-Tarheeb (1/93/35)
[5] Silsilat-ul-Ahaadeeth as-Saheehah (1803)
[6] Saheeh al-Jaami’-us-Sagheer (7517)
[7] Irwaa’-ul-Ghaleel (8/40/2373)
[8] Saheeh at-Targheeb wat-Tarheeb (1/92/34) and Salaat-ut-Taraaweeh (pg. 75)
[9] Mishkaat-ul-Masaabeeh (1/66/186)

Posted by AbdurRahman.Org from al-ibaanah eBook:
[How are we Obligated to Interpret the Qur’aan? – Shaykh al-Albanee]

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

A Weak Hadeeth from Mu’aadh regarding Opinion, and what is Rejected from it:

Before I finish my talk, I feel that it is necessary for me to direct the attention of the brothers in attendance to a famous hadeeth, which seldom is missing from the books on the Principles of Fiqh. I will mention it because it is weak, from the perspective of its chain of narration as well as it being in contradiction with what I spoke about in this talk, which was the lack of there being any distinction between the Qur’aan and the Sunnah when it comes to deriving Laws, and the obligation of accepting these two sources together.

Indeed it is the hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu who reported that the Prophet صلى الله عليه وسلم said to him when he sent him to Yemen:

“With what will you judge by?”

He said: “By the Book of Allaah.”

He صلى الله عليه وسلم said: “And if you don’t find (the answer in) it?”

He said: “Then by the Sunnah of Allaah’s Messenger.”

He replied: “And if you don’t find (the answer in) it?”

He said: “I will strive to form my own opinion.”

So he صلى الله عليه وسلم said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger to that which Allaah’s Messenger loves.”

As for the weakness of its chain, then this is not the place to discuss it now. But I clarified this exhaustively, perhaps the likes of which was not undertaken in the past, in (my book) the “Silsilah” (of weak hadeeth) I mentioned previously. [4] But suffice it to say now that the Ameer-ul-Mu’mineen in Hadeeth, Imaam Al-Bukhaaree, said about this hadeeth that it was “rejected.”

So having said this, it is now possible for me to begin explaining the contradiction it poses, which I stated earlier. So I say:

This hadeeth establishes a methodology of ruling for the judge, based on three stages. He is not permitted to seek a ruling from his opinion unless after he acknowledges he can’t find it in the Sunnah. Nor is he allowed to derive a ruling from the Sunnah until after he establishes he can’t find it in the Qur’aan. With respect to the opinion, this method (of deriving a ruling) is valid and correct according to all of the scholars, which is why they would say: “When the narration is mentioned, the opinion is nullified.”

However, with respect to the Sunnah, this method is not correct, because the Sunnah determines and explains the Book of Allaah. So it is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan, based on what we stated previously. So the Sunnah with respect to the Qur’aan is not like the opinion with respect to the Sunnah. No, definitely not. Rather we must consider the Qur’aan and the Sunnah as one source, there being no distinction between them at all. This is as has been indicated in the sayings of the Prophet صلى الله عليه وسلم: “Indeed, I was given the Qur’aan and something similar to it, along with it” – meaning the Sunnah – and “They will not be separated from one another until they return to the Fountain.”

So this dividing them into categories, mentioned in the hadeeth, is not correct, because it necessitates that they are separate from one another. And this is false, as I have explained previously.

Footnotes:

[4] It is found under number 885 of Silsilat-ul-Ahaadeeth ad-Da’eefah. We hope that the volume that includes it will be printed soon, in shaa Allaah.

Posted by AbdurRahman.Org from al-ibaanah eBook:
The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

There Are Many Books Of Tafseer, Which Tafseer Do You Advise (Us) To Read ? – Shaykh Fawzan

[4] Question: 

Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: 

The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed.

What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com