Qur'aanic Exegesis
Question:
What is the tafseer of this verse in Soorat
Yoosuf (interpretation of the meaning):
"And indeed she did desire him, and he would
have inclined to her desire"
[Yoosuf 12:24]?
If Yoosuf (peace be upon him) was chaste and refused
to answer the call of the wife of al-`Azeez, how could
he have inclined towards her desires (i.e., how could
that have entered his mind)?.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"And indeed she did desire him, and he would
have inclined to her desire, had he not seen the evidence of
his Lord"
[Yoosuf 12:24]
Her desire was to commit sin, but as for Yoosuf (peace
be upon him), if he had not see the evidence of his Lord,
he would have inclined to her desire _ because of
human nature _ but he did not, because of the
evidence mentioned.
Because he hadseen seen the evidence of his Lord, he
did not incline to her desire.
Abu Haatim said: I used to recite ghareeb
al-Qur'aan to Abu `Ubaydah, and when I reached the
verse (interpretation of the meaning): "And indeed she
did desire him, and he would have inclined to her
desire" [Yoosuf 12:24], Abu `Ubayd said: This is to be
understood as meaning that he saw the proof of his Lord, and so
he did not incline to her desire.
Al-Qurtubi, al-Jaami' li Ahkaam
al-Qur'aan, 9/165.
Al-Shanqeeti said in Adwa' al-Bayaan (3/58):
This may be answered from two angles:
1 _ That what is meant by saying "Yoosuf would
have inclined to her desire" is that a thought crossed his
mind, but the influence of taqwa (piety) deflected that
thought. One of them said: this is the natural inclination and
the instinctive desire that is restrained by taqwa. There is
no sin in that because this is something that is instilled
in man and is not under his control. It says in the
hadeeth that the Prophet (peace and blessings of Allaah be
upon him) used to divide his time equally among his
wives and treat them fairly, then he would say: "O Allaah,
this is how I divide that over which I have control, so do
not take me to task for that which is beyond my control"
_ meaning the inclination of the heart. [Abu Dawood,
al-Sunan, hadeeth no. 2134.
This is like the fasting person's inclination towards
cold water and food, while at the same time his taqwa
prevents him from drinking or eating whilst he is fasting.
The Prophet (peace and blessings of Allaah be upon
him) said: "Whoever thinks of an evil action but does not
do it, one hasanah will be recorded for him." [Narrated
by al-Bukhaari in his Saheeh, no. 6491; Muslim, no. 207]
2 _ Yoosuf (peace be upon him) did not think of
doing anything at all, because he was prevented from doing
so because of the proof of his Lord. This view which
was favoured by Abu Hasaan and others is more
correct according to the rules of the Arabic language.
Then he started to quote the evidence to support the
view he favoured. Based on the above, the meaning of the
verse _ and Allaah knows best _ is that if Yoosuf (peace
be upon him) had not seen the proof of his Lord, he
would have inclined towards her desire, but because he had
seen the proof of his Lord he did not incline towards her
desire and did not think of it at all. Similarly, just thinking
of something without doing it is not regarded as a sin.
And Allaah knows best. May Allaah send blessings and
peace upon his noble Prophet.
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Question:
Could you explain the following ayaah? If Allah is
above the heavens, why is Allah face there wherever you face?
I am only asking this because I was explaining that
Allah was above the heavens to somebody, and he qouted
this ayah; I could not respond to him after that.
Al-Baqarah - 2:115
And to Allâh belong the east and the west, so
wherever you turn yourselves or your faces there is the Face of
Allâh (and He is High above, over His Throne). Surely! Allâh
is All-Sufficient for His creatures' needs, All-Knowing.
Answer:
Praise be to Allaah.
Firstly:
We are obliged to believe that Allaah has risen above
His throne in a manner that befits His majesty, not in a
manner that resembles human movement, and to believe
that Allaah has a Face that is not like the faces of His creation.
So we should not go astray when interpreting verses
and we must not distort their meanings; we should follow
the views of the righteous salaf concerning that.
With regard to the tafseer (commentary) on this
verse, Shaykh Ibn `Uthaymeen said:
If you ask whether every mention of the
wajh (face) with reference to Allaah means the Face of Allaah which
is one of His attributes, the answer is that this is the
basic principle. Allaah says (interpretation of the meaning):
"And turn not away those who invoke their Lord,
morning and afternoon seeking His Face"
[al-An'aam 6:52].
"And who has (in mind) no favour from anyone to
be paid back,
Except to seek the Countenance of his Lord, the
Most High.
He surely, will be pleased (when he will enter Paradise)"
[al-Layl 92:19-21]
And there are other similar verses.
The basic principle is that what is meant by
wajh is the Face of Allaah which is one of His attributes. But there
is a verse concerning which the mufassireen differed,
which is this verse (interpretation of the meaning):
"And to Allaah belong the east and the west, so
wherever you turn (yourselves or your faces) there is the Face
of Allaah"
[al-Baqarah 2:115]
Some of them said that what is meant by
wajh here is direction, because Allaah says (interpretation of
the meaning):
"For every nation there is a direction to which they
face (in their prayers)"
[al-Baqarah 2:148]
So what is meant by wajh here is direction, so "there
is the wajh of Allaah" means there is the direction of
prayer which Allaah accepts.
They said: because when travelling, if a person
offers naafil prayers he can pray in whatever direction he
is facing.
But the correct view is that what is meant by
wajh here is the Face of Allaah. So wherever you turn there is the
Face of Allaah, because Allaah encompasses all things,
and because it was proven from the Prophet (peace
and blessings of Allaah be upon him) that when the
worshipper stands to pray, Allaah in front of him. Hence it is
forbidden for the worshipper to spit in front of him, because
Allaah is in front of him. So if you pray in a place where you
do not know where the qiblah is, but you do your best
to figure it out and pray, and the qiblah is in fact
behind you, then Allaah is in front of you even in this situation.
This is the correct meaning which is in accordance
with the apparent meaning of the verse, and the first
meaning does not in fact contradict it.
So the two meanings do not contradict one another.
It should be noted that this mighty Face which is
described in terms of majesty and honour cannot be
fully encompassed by human descriptions and
imagination. Rather everything that you can think of, Allaah is
above that and is greater.
"but they will never compass anything of His Knowledge"
[Ta-Ha 20:110 _ interpretation of the
meaning]
With regard to the verse (interpretation of the meaning):
"Everything will perish save His Face"
[al-Qasas 28:88]
What this means is that everything will perish except
His Essence of which s His Face is one of the attributes.
Sharh al-`Aqeedah al-Waasitiyyah by Ibn
`Uthaymeen, 1/243-245.
We should not compare the Creator to His creation
and imagine Him in terms of His creation, for Allaah is as
He has said of Himself (interpretation of the meaning):
"There is nothing like Him"
[al-Shoora 42:11]
So Allaah has risen above His Throne, and He faces
the worshipper when he prays, and there is no
contradiction between them with regard to Allaah.
Some people were similarly confused about the issue
of Allaah descending during the last third of the night to
the lowest heaven. They said that the night is not the
same throughout the earth, so how can Allaah descend
during the night and day at the same time?
Shaykh Ibn `Uthaymeen said:
Later generations who knew that the earth is round
and that the sun revolves around the earth said: how can
He descend during the last third of the night, when the
last third of the night moves from the Kingdom of
Saudi Arabia and goes to Europe and areas nearby? We
say: now you are comparing the attributes of Allaah to
the attributes of created beings. If you believe it you do
not have to do anything beyond that, so do not ask how.
Rather say: When it is the last third of the night in
the Kingdom of Saudi Arabia, then Allaah descends,
and when it is the last third of the night in America,
Allaah descends then as well.
So our attitude is that we believe what has reached us
via Muhammad (peace and blessings of Allaah be upon
him), and that Allaah descends to the lowest heaven when
there is one third of the night left, and says, "Who will
call upon Me, that I may answer him? Who will ask of
Me, that I may give him? Who will ask My forgiveness that
I may forgive him?"
Sharh al-Waasitiyyah, 2/437. And Allaah knows
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Question:
In Soorat al-Baqarah we see that Allaah says (interpretation of the meaning):
"O Children of Israel! Remember My Favour which
I bestowed upon you and that I preferred you to
the `Aalameen [mankind and jinn (of your time period,
in the past)].
And fear a Day (of Judgement) when a person shall
not avail another, nor will intercession be accepted from
him nor will compensation be taken from him nor will
they be helped
[al-Baqarah 2:47-48]
Then later on He says (interpretation of the meaning):
"O Children of Israel! Remember My Favour which
I bestowed upon you and that I preferred you to
the `Aalameen [mankind and jinn (of your time period,
in the past)].
And fear the Day (of Judgement) when no person
shall avail another, nor shall compensation be accepted
from him, nor shall intercession be of use to him, nor
shall they be helped"
[al-Baqarah 2:122-123]
and we see that the words intercession (shafaa'ah)
and compensation (`adl) are reversed, even thought
both passages are speaking of the Children of Israel.
Answer:
Praise be to Allaah.
The answer to this question includes a number of points:
1 _ The Tafseer (commentary) on the verse
(interpretation of the meaning):
And fear a Day (of Judgement) when a person shall
not avail another, nor will intercession be accepted from
him nor will compensation be taken from him nor will
they be helped
[al-Baqarah 2:48]
and the similar verse (interpretation of the meaning):
"And fear the Day (of Judgement) when no person
shall avail another, nor shall compensation be accepted
from him, nor shall intercession be of use to him, nor
shall they be helped"
[al-Baqarah 2:123]
Ibn Katheer (may Allaah have mercy on him) said
(1/256):
Because Allaah reminds them of His blessing first _
i.e., in the verse (interpretation of the meaning):
"O Children of Israel! Remember My Favour which I bestowed
upon you, and fulfil (your obligations to) My Covenant
(with you) so that I fulfil (My Obligations to) your
covenant (with Me), and fear none but Me" [al-Baqarah
2:40] _ He then followed that with a warning of His wrath on
the Day of Resurrection, and said: "And fear a
Day" meaning, fear the Day of Resurrection,
"when a person shall not avail
another" meaning, no person will be able to
help another, as Allaah says (interpretation of the meaning):
"And no bearer of burdens shall bear another's burden"
[Faatir 35:18]
"Every man that Day will have enough to make
him careless of others"
[`Abasa 80:37]
"O mankind! Be afraid of your Lord (by keeping
your duty to Him and avoiding all evil), and fear a Day
when no father can avail aught for his son, nor a son
avail aught for his father"
[Luqmaan 31:33]
This is a most eloquent statement that neither father
nor son will be able to do anything for the other.
The phrase "nor will intercession be accepted from
him" means, from the kaafirs, as Allaah says (interpretation
of the meaning):
"So no intercession of intercessors will be of any use
to them"
[al-Muddaththir 74:48]
The phrase "nor will compensation be taken from
him" means, no ransom will be accepted from him, as
Allaah says (interpretation of the meaning):
"Verily, those who disbelieved, and died while they
were disbelievers, the (whole) earth full of gold will not
be accepted from anyone of them even if they offered it as
a ransom"
[Aal `Imraan 3:91]
"Verily, those who disbelieve, if they had all that is in
the earth, and as much again therewith to ransom
themselves thereby from the torment on the Day of Resurrection,
it would never be accepted of them, and theirs would be
a painful torment"
[al-Maa'idah 5:36]
"So this Day no ransom shall be taken from
you (hypocrites), nor of those who disbelieved (in the
Oneness of Allaah Islamic Monotheism). Your abode is the
Fire. That is your mawla (friend — proper place), and
worst indeed is that destination"
[al-Hadeed 57:15]
So Allaah tells us that if they did not believe in
His Messenger and follow him and the message with
which he was sent, and they persisted in their kufr until
they meet Allaah on the Day of Resurrection in that state,
then the blood ties of a relative or the intercession of a
person of status will not benefit them, nor will any ransom
be accepted from them, even if it were an earthful of gold.
And the words "nor will they be
helped" mean that on that Day no one will take pity on them and try to
help them and save them from the punishment of Allaah,
and as stated above, Allaah will not accept any ransom
or intercession on the behalf of those who disbelieved
in Him. No one will be able to save them from His punishment and no one will be able to offer
them protection, as Allaah says (interpretation of the meaning):
And He protects (all), while against Whom there is
no protector (i.e. if Allaah saves anyone, none can punish
or harm him; and if Allaah punishes or harms anyone,
none can save him)
[al-Mu'minoon 23:88]
"So on that Day none will punish as He will punish.
And none will bind (the wicked, disbelievers
and polytheists) as He will bind"
[al-Fajr 89:26]
Ibn Jareer al-Tabari said: The interpretation of the
phrase "nor will they be helped" is that on that day no
helper will help them, just as no intercessor will intercede
for them, and no compensation or ransom will be
accepted from them. On that Day favouritism will be invalid
and bribes and there will be no room for intercession.
There will be no mutual help or cooperation among people,
and judgement will belong only to the Compeller, the
Most Just, with whom intercessors and helpers will be to
no avail. Evil deeds with be recompensed likewise and
good deeds will be multiplied. This is like what Allaah
says (interpretation of the meaning):
But stop them, verily, they are to be questioned.
What is the matter with you? Why do you not help
one another (as you used to do in the world)?
Nay, but that Day they shall surrender
[al-Saaffaat 37:24-26]
end quote (from Ibn Katheer)
Thus we know that the intercession which is stated
here to be of no avail is the intercession of the kaafirs,
or intercession for the kaafirs.
2 _ Repetition in the Qur'aan occurs frequently, and
that is for many great reasons, some of which we know,
but many of which are hidden from us. For example:
1. Every phrase that is repeated may have a
different meaning in each context, depending on what is
mentioned before it. So that cannot be regarded as repetition.
For example, Allaah says in Soorat al-Mursalaat (interpretation of the meaning):
"Woe that Day to the deniers (of the Day of
Resurrection)!" and repeats it ten times, because Allaah tells various stories (in this
soorah), and follows each story with this phrase, as if
commenting on each story with the words, "Woe that Day to the
deniers (of the Day of Resurrection)!" Each story is different
from the others, so this warning is repeated for those who
deny it.
2. Allaah does not vary the wording except when
the meaning is different. This is only for a reason that is
known to Him, and some of His creation may come to know
of it, as He enables them to understand His Book [?}, or
He may conceal it from them, and He is the All-Wise,
All-Knowing.
3. Repetition of phrases may serve to emphasize
the meaning and highlight the importance of what is
being said. The more often it is repeated, the more important
it is.
For more information see Qawaa'id
al-Tafseer, 2/702
3 _ Are there certain principles or rules with regard to
the order in which things are mentioned in the Qur'aan?
It may be said _ but Allaah knows best _ that word
order in the Qur'aan, and indeed in the Arabic language, is
not based on a particular principle. Sometimes the thing
that is mentioned first is that which happens first,
and sometimes the thing that is mentioned first is the
noblest, and sometimes it is difficult to give a reason. Based
on this, we must be cautious about speaking on this
topic. So we may explain that for which there seems to be
a clear reason, without looking for far-fetched
explanations, and with regard to cases where the reason is not clear,
we refer them to the One Who knows best about them,
for speaking about Allaah without knowledge is one of
the gravest prohibitions, as is obvious, and it is not
permissible to interpret the words of Allaah in ways that cannot apply.
But it should be noted that when the Arabs mention
things that come under the same category and mention them
one after the other with the conjunction wa ("and"),
this implies that there is no succession or order, so they
usually do not mention one thing before another unless they
care more for one of them because it is more noble, to
be respected or important.
Qawaa'id al-Tafseer by Dr Khaalid al-Sabt, 1/380
4 _ The reason why these verses are repeated, and
the reason for the word order here in particular, is that
this repetition is a reminder to the Children of Israel, and
is repeated for emphasis.
Moreover in the first passage, Allaah reminds them
of their duties in return for the favour that was
previously bestowed upon them, which is what is mentioned in
the preceding and following verses. In the second
passage He reminds them of His favour by which they
were preferred over the `Alaameen (mankind and jinn)
because of their belief in the Prophet of their time, so that
they might attain this virtue again by believing in the
Prophet of Islam, the final Prophet Muhammad (peace
and blessings of Allaah be upon him), so that they might
be among the virtuous and escape, by means of their
faith, the horrors and fear of the Day of Resurrection, just
as those who followed Moosa (peace be upon him)
and believed in him were saved from those terrors.
Rooh al-Ma'aani by al-Aloosi, 1/373
With regard to the reason why compensation is
mentioned before intercession in the second verse, and after it in
the second, some of the scholars have researched this
matter and mentioned two reasons:
1. It is a stylistic device aimed at creating variety in
the text and avoid dullness of style.
2. As well as that, there is another subtle benefit
which is: That in the first verse Allaah states that
intercession will not be accepted, and in the second verse He
states that the ransom will not be accepted, so that it is
made clear that neither will be accepted. Because stating
that intercession will not be accepted does not imply that
the ransom will not accepted, it is mentioned in the first
verse after intercession so that no one will imagine that
if intercession is not accepted, the ransom may be
accepted. And when He states in the second verse that the
ransom will not be accepted, this does not imply that the
kaafirs will not benefit from intercession, so that is followed
by the statement that intercession will be to no avail, so
that no one will imagine that if the ransom is not
accepted, intercession may be to some avail. So from the two
verses we understand that neither intercession nor ransom
will be accepted, because the ways in which people
seek redemption and salvation from what they fear
varies. Sometimes they offer a ransom first and if it is
not accepted they offer intercession, and sometimes they
start with intercession and if that is not accepted they turn
to the ransom.
Adapted from al-Tahreer wa'l-Tanweer by Ibn
`Aashoor, 1/698.
These subtle matters which we have mentioned are
only ideas that are the result of the efforts of some of
the scholars who have studied these verses. So the
reasons that they have mentioned may be correct or not. The
style of the Qur'aan is undoubtedly the most eloquent,
whether these ideas are correct or not. What really matters is
to accept the wording of these verses which states that
that on the Day of Resurrection no one, relative or
stranger, will be able to help him, and he will look to his right
and he will not see anything but that which he has sent
forth, and he will look to his left and he will not see
anything but that which he has sent forth, and he will look in
front of him and will not see anything but the Fire. So he has
to protect himself from the Fire by doing righteous
deeds, even if that is giving charity with half a date, as
was narrated in al-Saheehayn from the hadeeth of `Adiyy
ibn Haatim (may Allaah be pleased with him), as narrated
by al-Bukhaari, 6058; Muslim 1688.
Intercession cannot benefit anyone except by
Allaah's Leave, and Allaah will never give any of the
kaafirs permission to intercede or be interceded for
regarding being brought forth from Hell.
So people should put their trust in their Lord and
none else, and ask Him to grant them the intercession of
His Prophet (peace and blessings of Allaah be upon him).
And Allaah knows best.
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Question:
What the last soorah of the Qur'aan to be revealed.
Answer:
Praise be to Allaah.
The last soorah of the Qur'aan to be revealed was
Soorat al-Nasr ("When there comes the Help of Allaah (to
you, O Muhammad against your enemies) and the
Conquest (of Makkah)" [al-Nasr 110:1 _ interpretation of
the meaning]). This is the view of Ibn `Abbaas (may
Allaah be pleased with him). Muslim (3024) narrated
that `Ubayd-Allaah ibn `Abd-Allaah ibn `Utbah said:
"Ibn `Abbaas said to me, `Do you know the last soorah of
the Qur'aan that was revealed in full?' I said, `Yes,
"When there comes the Help of Allaah (to you, O
Muhammad against your enemies) and the Conquest (of
Makkah)" [al-Nasr 110:1 _ interpretation of the
meaning]].' He said, `You have spoken the truth.'"
This is supported by the saheeh report from `Umar
and Ibn `Abbaas (may Allaah be pleased with them both)
that this soorah was a sign that the death of the Prophet
(peace and blessings of Allaah be upon him) was approaching.
Al-Bukhaari (4970) narrated that Ibn `Abbaas
said: "`'Umar used to make me sit with the elderly men
who had fought in the Battle of Badr. Some of them felt it
(did not like that) and said to `Umar `Why do you bring in
this boy to sit with us when we have sons like him?'
`Umar said, `Because of what you know of his position (i.e.
his religious knowledge.)' One day `Umar called me
and made me sit in the gathering of those people; and I
think that he called me just to show them (my
religious knowledge). `Umar then asked them (in my
presence). `What do you say about the interpretation of the verse
in which Allaah says (interpretation of the meaning):
"When there comes the Help of Allaah (to you,
O Muhammad against your enemies) and the Conquest
(of Makkah)."
[al-Nasr 110:1]?'
Some of them said, `We are ordered to praise Allaah
and ask for His forgiveness when Allaah's Help comes to
us and we prevail (over our enemies).' Some others kept
quiet and did not say anything. On that, `Umar asked me,
`Do you say the same, O Ibn `Abbas?' I said, `No.' He
said, `What do you say then?' I said, `That is the sign of
the death of the Messenger of Allaah (peace and blessings
of Allaah be upon him) which Allah informed him of.
Allaah said (interpretation of the meaning):
"When there comes the Help of Allaah (to you,
O Muhammad against your enemies) and the Conquest
(of Makkah).
And you see that the people enter Allaah's religion
(Islam) in crowds.
So glorify the Praises of your Lord, and ask
His forgiveness. Verily, He is the One Who accepts
the repentance and Who forgives"
[al-Nasr 110:1-3]
At that `Umar said, `I do not know anything about it
other than what you have said.'"
Al-Baraa' ibn `Aazib (may Allaah be pleased with
him) said that the last soorah to be revealed was Baraa'ah
(al-Tawbah).
Al-Bukhaari (4329) and Muslim (1618) narrated that
al-Baraa' ibn `Aazib said: "The last soorah to be
revealed was Baraa'ah, and the last verse to be revealed
was (interpretation of the meaning):
`They ask you for a legal verdict. Say: "Allaah
directs (thus) about AlKalaalah (those who leave
neither descendants nor ascendants as heirs)'
[al-Nisa' 4:176]
`Aa'ishah (may Allaah be pleased with her) said:
"The last soorah to be revealed was al-Maa'idah."
Ahmad (25588) narrated that Jubayr ibn Nufayr said:
"I entered upon `Aa'ishah and she said, `Do you read
Soorat al-Maa'idah?' I said, `Yes.' She said, `It is the last
soorah to be revealed, so whatever you find in it of halaal,
accept it as halaal, and whatever you find in it of haraam,
accept it as haraam.' I asked her about the attitude of
the Messenger of Allaah (peace and blessings of Allaah
be upon him), and she said, `The Qur'aan.'" This
hadeeth was classed as saheeh by Shu'ayb al-Arna'oot in
Tahqeeq al-Musannad.
There is no proven hadeeth from the Prophet (peace
and blessings of Allaah be upon him) which states which
was the last soorah of the Qur'aan to be revealed. This is
why the Sahaabah differed and each of them said what
his ijtihaad led him to.
Al-Bayhaqi (may Allaah have mercy on him) said:
The differing opinions may be reconciled by noting that
each of them replied according to the knowledge that he
had. This was quoted from him by al-Mubaarakfoori in
Tuhfat al-Ahwadhi.
And Allaah knows best.
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Question:
What is your opinion of the book Safwat al-Tafaaseer
by Shaykh al-Saabooni? Some of the
religiously-committed youth criticize us for reading this book, and say that
the `aqeedah of Shaykh al-Saabooni is Mu'tazili or
Ash'ari, and his Tafseer (commentary) on the Qur'aan is
likewise. I do not know anything about this Shaykh, so I started
to read this book because it is straightforward and
written in an attractive style. What is your opinion on this
book and its author? What are the books that you
recommend for every Muslim (who is not specialized in the
sciences of sharee'ah) to read concerning his `aqeedah and
his everyday acts of worship and interactions with others?.
Answer:
Praise be to Allaah.
Firstly:
Professor Muhammad `Ali al-Saabooni is one of
the professors in the College of Sharee'ah in Makkah
al-Mukarramah. He was active in the fields of
Qur'aan sciences and Tafseer (commentary), then he wrote
a number of books on Tafseer and Qur'aanic sciences,
most of which are summaries of longer books such
as Mukhtasar Tafseer Ibn Katheer, Mukhtasar Tafseer
al-Tabari, al-Tibyaan fi `Uloom
al-Qur'aan, Rawaa'i' al-Bayaan fi Tafseer Ayaat
al-Ahkaam, Qabs min Noor al-Qur'aan, and
Safwat al-Tafaaseer, which is the book under discussion here.
This is a concise tafseer of which its author said: it
is comprehensive, based on both narrated reports
and rational argument, based on the most authentic
well known tafseers such as al-Tabari, al-Kashshaaf,
Ibn Katheer, al-Bahr al-Muheet and Rooh
al-Ma'aani. It is written in a simple style that is easy to understand,
paying attention to literary style and linguistic form.
He says in the introduction:
I have called my book Safwat
al-Tafaaseer (The Best of Tafseers) because it combines the best of the
major detailed tafseers in a brief, organized and clear fashion.
The book was published in three volumes, in 1400 AH.
With regard to the `aqeedah of the author, his beliefs
are Ash'ari, which makes his books and summaries
subject to criticism and rejection. This also makes him
misquote some hadeeth texts by not quoting them in full, and
distort some of his quotations from other scholars, as we
shall see below.
Shaykh Safar al-Hawaali said:
With regard to al-Saabooni, it does not bother me to
say that what he has written about the `aqeedah of the
salaf and that of the Ash'aris conflicts with the basic
principles that every researcher who studies `aqeedah should
know, and his style is also far removed from the
authenticated academic style and from rationality.
Manhaj al-Ashaa'irah fi'l-`Aqeedah, p. 2
He was refuted by many scholars such as Shaykh
`Abd al-`Azeez ibn Baaz, Shaykh al-Albaani, Shaykh
Saalih al-Fawzaan, Shaykh Bakr Abu Zayd, Shaykh
Muhammad Jameel Zayno and others.
With regard to his book Safwat
al-Tafaaseer, it is one of those books of his which were most emphatically
refuted by the scholars. There follows a list of some of those
who refuted it, along with the titles of their books:
1. al-Radd `ala Akhta' Muhammad `Ali al-Saabooni
fi Kitaabihi Safwat al-Tafaaseer wa Mukhtasar Tafseer
Ibn Jareer, by Shaykh Muhammad Jameel Zayno, teacher
of Tafseer in Daar al-Hadeeth, Makkah.
2. Tanbeehaat Haammah `ala Kitaab Safwat
al-Tafaaseer by Shaykh Muhammad Jameel Zayno.
3. Mulaahazaat `ala Kitaab Safwat
al-Tafaaseer by Shaykh Sa'd Zallaam, Dean of the School of
Arabic Language in Egypt.
4. Mulaahazaat `ala Safwat al-Tafaaseer by Shaykh
`Abd-Allaah ibn Jibreen.
5. Mulaahazaat `Aammah `ala Kitaab Safwat
al-Tafaaseer by Shaykh Saalih al-Fawzaan.
6. al-Tahzeer min Mukhtasaraat al-Saabooni
fi'l-Tafseer by Shaykh Bakr Abu Zayd; this is included in his
major book al-Rudood.
These criticisms led the Ministry of Awqaaf in
the Kingdom of Saudi Arabia to ban this book and
confiscate it, as stated in the Decree of the Ministry of Hajj
and Awqaaf no. 945/2/S, dated 16/4/1408 AH, from
the General Headquarters of Awqaaf and Mosques in
the Riyaadh area, pertaining to the confiscation of the
book Safwat al-Tafaaseer and banning circulation thereof
until its errors with regard to `aqeedah have been corrected.
Shaykh Bakr Abu Zayd said:
The title Safwat al-Tafaaseer ("The Best of Tafseers")
is deceiving and confusing. How can it be described as
the best when it mixes good and bad, when it mixes
the tafseers of the Salafis Ibn Jareer and Ibn Katheer with
the tasfeers of the Mu'tazili al-Zamakhshari, the Raafidis
al-Radiy and al-Tubrusi, the Ash'ari al-Raazi and
the fanatical Ash'ari grave-worshipper al-Saawi and
others? Especially when this mixing is done by one who does
not know what he is doing and is like one who tries to
climb a wall without a ladder. Otherwise scholars may
benefit from the prominent mufassireen who do not stray
from the path of the salaf, the guidelines of tafseer and the
rules of the Arabic language.
Al-Rudood, p. 311.
And he said: He is described as ignorant because
he classes da'eef (weak) reports as saheeh (sound), and
vice versa; he attributes many ahaadeeth to the two
Saheehs or the four Sunans etc when they are not to be found
in the two Saheehs or in any of those books; he quotes
the Israa'eeliyyaat (reports derived from Jewish sources)
as evidence; and he contradicts himself when
discussing rulings.
He is described as betraying the academic trust
because he misquotes reports, quoting them only partially;
he attributes things to scholars that they did not say;
he distorts many texts; and he tries to produce evidence
for the views of the khalaf (later scholars) concerning
the verses that describe the divine attributes from the
books of the salaf.
Because of his own beliefs, he tries to distort the
`aqeedah of the salaf in his commentaries on the
Tafseers of Ibn Jareer and Ibn Katheer, and even more so in his own
book Safwat al-Tafaaseer. His distortion of a number of
texts is aimed only at proving his own distorted `aqeedah.
Al-Rudood, p. 313, 314.
Shaykh `Abd al-`Azeez ibn Baaz offered him the following advice:
We advise you to fear Allaah, and strive to follow
the path of the righteous salaf in all your books. We also
advise you to study the Qur'aan, the pure Sunnah and the
words of the salaf of this ummah a great deal, and to
benefit from the writings of Shaykh al-Islam Ibn Taymiyah
and his student Ibn al-Qayyim. And we advise you to
study the two essays al-Tadmuriyyah and
al-Hamawiyyah by Shaykh al-Islam Ibn Taymiyah, and
al-Sawaa'iq, and Ijtimaa' al-Juyoosh
al-Islamiyyah by Ibn al-Qayyim, and other books of the salaf.
Al-Rudood, p. 375.
Secondly:
With regard to your request for a list of books that
a Muslim needs, please see question no.
14082 which gives a list of what you want and more.
And Allaah knows best.
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Question:
How can we refute, with strong and definitive
evidence, those who quote the verse (interpretation of the
meaning): "O you who believe! Take care of your ownselves"
when they are enjoined to do that which is good and told not
to do that which is evil?.
Answer:
Praise be to Allaah.
This verse from Soorat al-Maa'idah is one that
is misunderstood by some people. They think that it
means that it is not obligatory to enjoin what is good and
forbid what is evil, and they sometimes quote it to those
who are enjoining them to do something good or telling
them not to do something evil.
In his commentary on the verse (interpretation of
the meaning):
"O you who believe! Take care of your ownselves. If
you follow the (right) guidance [and enjoin what is
right (Islamic Monotheism and all that Islam orders one to
do) and forbid what is wrong (polytheism, disbelief and
all that Islam has forbidden)] no hurt can come to you
from those who are in error"
[al-Maa'idah 5:105]
The scholar Muhammad al-Ameen al-Shanqeeti said:
The ignorant person may imagine, from the
apparent meaning of this verse, that it is not obligatory to
enjoin what is good and forbid what is evil, but the same
aayah also indicates that if a person does his best (to enjoin
what is good and forbid what is evil), and there is no
response, then this is what this verse refers to. That is where
Allaah says "If you follow the (right)
guidance", because whoever does not enjoin what is good is not following
right guidance. Those who said this include Hudhayfah
and Sa'eed ibn al-Musayyib, as quoted by al-Aloosi in
his Tafseer; Ibn Jareer, as quoted by al-Qurtubi from
Sa'eed ibn al-Musayyib; and Abu `Ubayd al-Qaasim ibn
Salaam. Ibn Jareer also quoted something similar from a group
of the Sahaabah including Ibn `Umar and Ibn Mas'ood.
Some of the scholars said that "If you follow the
(right) guidance" means if you tell them but they do not
listen; and some of them said that enjoining what is good
is included in the meaning of guidance in this verse. This
is very clear to any fair-minded person.
Further evidence that the one who does not enjoin
what is good is not following true guidance is the fact
that Allaah swears that such a person is lost, as He
says (interpretation of the meaning):
"By Al`Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic Monotheism)
and do righteous good deeds, and recommend one another
to the truth [i.e. order one another to perform all kinds
of good deeds (AlMa`roof) which Allaah has ordained,
and abstain from all kinds of sins and evil deeds
(AlMunkar) which Allaah has forbidden], and recommend one
another to patience (for the sufferings, harms, and injuries
which one may encounter in Allaah's Cause during
preaching His religion of Islamic Monotheism or Jihad)"
[al-`Asr 103:1-3]
The truth of the matter is that it is obligatory to
enjoin what is good and forbid what is evil, and once he
has done his duty, the one who enjoins good cannot be
harmed by the misguidance of those who have gone astray.
This is indicated by several verses such as (interpretation
of the meaning):
"And fear the Fitnah (affliction and trial) which
affects not in particular (only) those of you who do wrong"
[al-Anfaal 8:25]
and the ahaadeeth which indicate that if people do
not enjoin what is good and forbid what is evil, then
Allaah will include them in His punishment. For example:
It was narrated that Abu Bakr al-Siddeeq (may Allaah
be pleased with him) said: "O people, you recite this
verse (interpretation of the meaning):
"O you who believe! Take care of your ownselves. If
you follow the (right) guidance [and enjoin what is
right (Islamic Monotheism and all that Islam orders one to
do) and forbid what is wrong (polytheism, disbelief and
all that Islam has forbidden)] no hurt can come to you
from those who are in error"
[al-Maa'idah 5:105]
But I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say, `If the people see an
evildoer and do not take him by the hand [to put a stop to his
evil], soon Allaah will punish all of them." Narrated by
Abu Dawood, 4338; al-Tirmidhi, 2168; and al-Nasaa'i _
with a saheeh isnaad. Also classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi, no. 2448.
From Adwa' al-Bayaan, 2/169.
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Question:
If Allah intends a thing, his only word is "BE" and it
is. can you please explain why he took 6 days to create
the heavens and earth?.
Answer:
Praise be to Allaah.
One of the firm beliefs held by people of deep faith
and complete Tawheed is that the Lord, may He be exalted,
is able to do all things, and His power is without limits.
He has absolute power, perfect will and ultimate control
of all affairs. If He wills a thing, it happens as He wills it
at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our
Lord and in the Sunnah of His Prophet (peace and blessings
of Allaah be upon him) which affirm this and state it
clearly, with no ambiguity. It is sufficient here for us to
quote some of the verses that indicate this, such as the
verses (interpretation of the meaning):
"The Originator of the heavens and the earth. When
He decrees a matter, He only says to it : `Be!' — and it is"
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this
verse (Tafseer 1/175): "Here Allaah explains the
completeness of His power and the greatness of His authority, and
that if He wills and decrees something, He simply says to
it, `Be!' _ just once _ and it is, i.e., it comes into
existence as He willed it. This is like the verse in which Allaah
says (interpretation of the meaning):
`Verily, His Command, when He intends a thing, is
only that He says to it, "Be!" — and it is!'
[Ya-Seen 36:82]."
And Allaah says (interpretation of the meaning):
"When He has decreed something, He says to it
only: `Be!' — and it is"
[Aal `Imraan 3:47]
"It is He Who gives life and causes death. And when
He decides upon a thing He says to it only: `Be' — and it is"
[Ghaafir 40:68]
"And Our Commandment is but one as the twinkling
of an eye"
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on
this verse (4/261): "Here Allaah tells us how His will
is executed in His creation, and how His decree is implemented.
`And Our Commandment is but one' means, We only issue a command once, and We do not need
to repeat it a second time, and what We command
happens in the twinkling of an eye, it is not delayed for an
instant. How well the poet put it:
`When Allaah wills something, all He says to it is
"Be!", once, and it is.'"
And there are many other verses which speak of this
matter and explain it.
Once this is established, then why did Allaah create
the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of
our Lord that Allaah created the heavens and the earth in
six days. For example, Allaah says (interpretation of
the meaning):
"Indeed, your Lord is Allaah, Who created the
heavens and the earth in Six Days, and then He rose over
(Istawa) the Throne (really in a manner that suits His Majesty)"
[al-A'raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great
wisdom in it. This is one of the meanings of Allaah's name
al-Hakeem (The Most Wise). Allaah may or may not
show this wisdom to us, and those who have deep
knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand
this wisdom should not make us deny it or object to the
rulings of Allaah, or try to ask too much about this wisdom
that Allaah has hidden from us. Allaah says (interpretation
of the meaning):
"He [Allaah] cannot be questioned as to what He
does, while they will be questioned"
[al-Anbiya' 21:23]
Some scholars have attempted to explain the reason
why the heavens and the earth were created in six days:
1 _ Imam al-Qurtubi (may Allaah have mercy on
him) said in al-Jaami' li Ahkaam al-Qur'aan, commenting
on al-A'raaf 7:54 (4/7/140):
"Allaah mentions this period _ i.e. six days _ although
if He had wanted to create it in an instant, He could
have done so, because He is Able to say to it `Be!' and is.
But He wanted to:
- Teach His slaves kindness and deliberation in
their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it
in six days because Allaah has decreed a course
for everything, for which reason He He delays the
punishment for the sinners, because everything has an appointed
time with Him."
2 _ Ibn al-Jawzi said in his tafseer called Zaad
al-Maseer (3/162), commenting on the verse in Soorat al-A'raaf:
"If it is said, why did He not create it in an instant
when He is Able to do so? There are five answers to
this question:
(i) He wanted to create something each day to show
His power to the angels and those who witnessed it. This
was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his
offspring before Adam existed, to emphasize Adam's high
standing before the angels.
(iii) Doing things in a short time is more indicative
of power, and deliberation is more indicative of
wisdom. Allaah wanted to manifest His wisdom in that, just as
He manifested His power when He said, ` "Be!" And it is.'
(iv) He taught deliberation to His slaves, because if
the One Who does not make mistakes created the universe
in a deliberate manner, then it is more appropriate for
those who are vulnerable to making mistakes to do things in
a deliberate manner.
(v) Creation was accomplished step by step, lest
anyone think that this happened as the result of an accident
of nature.
3 _ al-Qaadi Abu'l-Sa'ood said in his commentary on
the verse in al-A'raaf (3/232):
"The fact that Allaah created things in stages
although He is able to have created everything in one go
is indicative of the Divine Will and is a sign of His
power for those who understand, and it encourages
deliberation in all things."
And he said in his commentary on al-Furqaan 25:59
(6/226):
"The One Who created these great stars in this
precise configuration in stages, even though He is able to
create them in one go, (that was) for a great reason and
sublime purpose, which human minds cannot comprehend fully."
Based on the above, it is clear that Allaah has
absolute power, ultimate will and perfect control, and He has
wise reasons for everything that He creates, which no
one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created
the heavens and the earth in six days when He is able to
have created them simply by saying "Be!".
May Allaah send blessings and peace upon our
Prophet Muhammad and upon his family and companions.
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Question:
What is the meaning of the verse (interpretation of
the meaning):
"The Hajj (pilgrimage) is (in) the well-known (lunar
year) months (i.e. the 10th month, the 11th month and the
first ten days of the 12th month of the Islamic calendar,
i.e. two months and ten days). So whosoever intends
to perform Hajj therein (by assuming Ihraam), then he
should not have sexual relations (with his wife), nor commit
sin, nor dispute unjustly during the Hajj." [al-Baqarah 2:197]?.
Answer:
Praise be to Allaah.
In this verse Allaah mentions some of the rulings
and etiquette that have to do with Hajj.
Allaah says (interpretation of the meaning):
"The Hajj (pilgrimage) is (in) the well-known (lunar
year) months"
i.e., the time for Hajj is the well-known months
which are Shawwaal, Dhu'l-Qa'dah and the first ten days
of Dhu'l-Hijjah. Some of the scholars were of the view
that the whole of Dhu'l-Hijjah is one of the months of Hajj.
Allaah says (interpretation of the meaning):
"So whosoever intends to perform Hajj
therein"
i.e., whoever enters ihraam for that, because when a
person enters ihraam for Hajj, he has to complete it, as
Allaah says (interpretation of the meaning):
"And perform properly (i.e. all the ceremonies
according to the ways of Prophet Muhammad), the Hajj and
`Umrah (i.e. the pilgrimage to Makkah) for Allaah"
[al-Baqarah 2:196]
Allaah says (interpretation of the meaning):
"then he should not have sexual relations (with his
wife), nor commit sin, nor dispute unjustly during the
Hajj"
i.e., when he has entered ihraam for Hajj, he must
respect it and protect it from everything that may spoil it or
detract from it, of sexual relations, sin and argument.
Rafath (translated here as sexual relations)
means intercourse and everything that leads up to it of both
words and deeds, such as kissing, speaking about
intercourse and desire, etc.
The word rafath is also used to refer to obscene speech.
Fusooq (sin) means all kinds of disobedience and
sin, such as disobeying one's parents, severing ties of
kinship, consuming riba, consuming orphans' property,
backbiting and gossiping, etc. It also includes the things that
are forbidden during ihraam.
Jidaal (dispute) means arguing and debating with no
just basis. It is not permissible for the person who has
entered ihraam for Hajj or `Umrah to argue with no basis.
With regard to debating in a good manner in order
to explain the truth, this is something that is enjoined
by Allaah, as He says (interpretation of the meaning):
"Invite (mankind, O Muhammad) to the way of your
Lord (i.e. Islam) with wisdom (i.e. with the Divine
Revelation and the Qur'aan) and fair preaching, and argue with
them in a way that is better" [al-Nahl
16:125]
Although these things _ obscene speech, sin and
false arguments _ are not allowed at any time or in any
place, the prohibition is even more emphatic during
Hajj, because the purpose of Hajj is to be humble before
Allaah and to draw closer to Him by means of the acts of
worship as much as possible, and to keep away from evil
deeds. Thus one's Hajj will be accepted, and an accepted
Hajj brings no less a reward than Paradise.
We ask Allaah to help us to remember Him, give
thanks to Him and to worship Him properly.
And Allaah knows best.
See Fath al-Baari, 3/382; Tafseer
al-Sa'di, p. 125; Fataawa Ibn Baaz, 17/144.
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Question:
I would like to know the most accurate translation of
one of the Quranic Ayah in English. The Surrah number
is 100 and the Ayah number is 4. My questions are:
1. Is the Arabic words raised, dust, in, and clouds
found in that Ayah?
2. If yes, then what are the words in Arabic that are
used in Quran 100:4 as raised, dust, in, and clouds?
3. If there is any translator of the Quran who has
translated Ayah 100:4 most accurately, what is his/her name?
4. Can you please list all the Arabic words that are
used in Ayah 100:4 separately along with the
English translation?
Answer:
Praise be to Allaah.
1 _ The words "raise" and "dust" are present in
the meaning of the verse. The word "in" is not present
as such, but this meaning is indicated because dust can
only be raised "in" the air. The word "clouds" is not present
as such and is not implied by the wording.
2 _ The word "raise" has many synonyms in the
Qur'aan, such as the following:
(a) Al-Nash' (bring up, originate, rise), as in the
verses (interpretation of the meaning):
"And it is He Who brings up (or originates)
[yunshi'] the clouds, heavy (with water)"
[al-Ra'd 13:12]
"Verily, the rising [naashi'ah] by night (for
Tahajjud prayer) is very hard and most potent and good
for governing oneself, and most suitable for
(understanding) the Word (of Allaah)"
[al-Muzzammil 73:6]
(b) al-Hadab (mound, hill), as in the verse
(interpretation of the meaning):
"Until, when Ya'jooj and Ma'jooj (Gog and
Magog people) are let loose (from their barrier), and they
swoop down from every mound [hadab]"
[al-Anbiya' 21:96]
Al-Farra' said: (this means) from every hill and
elevated place.
(c) al-`Urooj (ascent), as in the verse (interpretation
of the meaning):
"The angels and the Rooh [Jibreel (Gabriel)]
ascend [ta'ruju] to Him in a Day the measure whereof is
fifty thousand years"
[al-Ma'aarij 70:4].
This means: ascending or rising up.
(d) al-Mawj (wave), as in the verse (interpretation of
the meaning):
"So it (the ship) sailed with them amidst waves
[mawj] like mountains"
[Hood 11:42]
Mawj refers to water rising above water.
(e) al-Rabwah (high ground), as in the
verse (interpretation of the meaning):
"And We made the son of Maryam (Mary) and his
mother as a sign, and We gave them refuge on high
ground [rabwah], a place of rest, security and flowing streams"
[al-Mu'minoon 23:50]
The word rabwah refers to an elevated place.
(f) al-Nashz (rising up), as in the verse (interpretation
of the meaning):
"O you who believe! When you are told to make room
in the assemblies, (spread out and) make room. Allaah
will give you (ample) room (from His Mercy). And when
you are told to rise up [anshuzu] [for prayers, or Jihaad
(holy fighting in Allaah's Cause), or for any other good
deed], rise up"
[al-Mujaadilah 58:11]
Nushooz means rising up
With regard to the word dust, another word with the
same meaning is also used in the Qur'aan, which is the
word haba', as in the verses (interpretation of the meaning):
"And We shall turn to whatever deeds they
(disbelievers, polytheists, sinners) did, and We shall make such
deeds as scattered floating particles of dust [haba']"
[al-Furqaan 25:23]
With regard to the word "clouds", several
synonymous words are used in the Qur'aan, such as the following:
(a) al-mu'siraat (rain clouds), as in the
verses (interpretation of the meaning):
"And We have sent down from the rainy clouds
[al-mu'siraat] abundant water" [al-Naba' 78:14]
(b) al-muzn (rain clouds), as in the verses
(interpretation of the meaning):
"Is it you who cause it from the rain clouds [al-muzn]
to come down, or are We the Causer of it to come down?"
[al-Waaqi'ah 56:69]
3 _ One of the best commentaries on the Qur'aan
in general, in the sense that it includes all kinds of
tafseer (commentary) and is based on sound belief is the
Tafseer of al-Tabari among the earlier scholars and the Tafseer
of Ibn Katheer among the later scholars.
In his commentary on the verse:
"And raise the dust in clouds the while"
[al-`Aadiyaat 100:4 _ interpretation of the
meaning]
al-Tabari said: "Fa atharna bihi
naq'an (translated here as `And raise the dust in clouds the while')" means,
they raise up dust (or dust clouds) in the valley.
The ha' in the word bihi alludes to a noun of place
which is not mentioned specifically, because it is known
that dust can only be stirred up from a place, and the
listeners will understand that with no need to mention
it specifically.
The mufassireen said something similar to that which
we have mentioned.
Tafseer al-Tabari, 30/275, 276
Ibn Katheer said in his commentary on the same verse:
The word ghubaar means a battle ground where
horses fight.
Tafseer Ibn Katheer, 4/542.
The verse word-for-word is as follows:
Fa atharna bihi naq'an
Fa atharna
Then they (the horses) raised in clouds
Bihi
In it (i.e., in the place where the horses are running)
Naq'an
The dust.
And Allaah knows best.
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Question:
How can we reconcile between these two aayahs (interpretation of the meanings): "Verily, Allaah
forgives not that partners should be set up with Him (in
worship), but He forgives except that (anything else) to whom
He wills" [al-Nisa' 4:48] and "And verily, I am
indeed forgiving to him who repents, believes (in My
Oneness, and associates none in worship with Me) and
does righteous good deeds, and then remains constant in
doing them (till his death)" [Ta-Ha 20:82]
Is there any contradiction between them?
Answer:
Praise be to Allaah. There is no contradiction
between them. The first aayah refers to one who dies in
shirk (associating others with Allaah) without having
repented from it. He will not be forgiven and his abode will
be Hell, as Allaah says (interpretation of the meanings):
"Verily, whosoever sets up partners (in worship)
with Allaah, then Allaah has forbidden Paradise to him,
and the Fire will be his abode. And for the
Zaalimoon (polytheists and wrongdoers) there are no helpers"
[al-Maa'idah 5:72]
"But if they had joined in worship others with Allaah,
all that they used to do would have been of no benefit
to them" [al-An'aam 6:88]
And there are many similar aayahs. The second aayah
_ "And verily, I am indeed forgiving to him who
repents, believes (in My Oneness, and associates none in
worship with Me) and does righteous good deeds, and then
remains constant in doing them (till his death)" [Ta-Ha 20:82
_ interpretation of the meaning] _ refers to those who repent.
Similarly Allaah says (interpretation of the
meaning): "Say: O `Ibaadi (My slaves) who have transgressed
against themselves (by committing evil deeds and sins)!
Despair not of the Mercy of Allaah, verily, Allaah forgives all
sins. Truly, He is OftForgiving, Most Merciful"
[al-Zumar 39:53] The scholars are agreed that this verse refers
to those who have repented. And Allaah is the Source
of strength.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have
mercy on him), 4/419
(www.islam-qa.com)
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Question:
Allaah says (interpretation of the meaning): "His is
the highest description (i.e. none has the right to
be worshipped but He, and there is nothing comparable
unto Him) in the heavens and in the earth" [al-Room
30:27] Does mathal [translated here as "description"]
mean likeness?
Answer:
Praise be to Allaah. Praise be to Allaah and blessings
and peace be upon the Messenger of Allaah.
The phrase "al-mathal al-`alaa (translated here as
`the highest description')" means the highest description
in all aspects. For Allaah has the attribute of
absolute perfection in all senses, as He says (interpretation of
the meaning):
"There is nothing like Him, and He is the AllHearer,
the AllSeer"
[al-Shoora 42:11]
"Say (O Muhammad): He is Allaah, (the) One.
AllaahusSamad [Allaah — the SelfSufficient
Master, Whom all creatures need, (He neither eats nor drinks)].
He begets not, nor was He begotten.
And there is none coequal or comparable unto
Him." [al-Ikhlaas 112:1-4]
And Allaah is the Source of strength.
Majmoo' Fataawa wa Maqaalaat Samaahat al-Shaykh
Ibn Baaz (may Allaah have mercy on him), 6/221 (www.islam-qa.com)
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Question:
What is the meaning of the Basmalah [the Arabic
words Bismillaah il-Rahmaan il-Raheem (In the name of
Allaah, the Most Gracious, the Most Merciful)]?
And what is meant by the words "Iqra' bismi
Rabbika" (Read (or recite) in the name of your Lord _
[al-`Alaq 96:1 _ interpretation of the meaning])?
Answer:
Praise be to Allaah.
When one says "Bismillaah" when starting to do
anything, what that means is, "I start this action accompanied
by the name of Allaah or seeking help through the name
of Allaah, seeking blessing thereby. Allaah is God,
the beloved and worshipped, to Whom hearts turn in
love, veneration and obedience (worship). He is
al-Rahmaan (the Most Gracious) Whose attribute is vast mercy;
and al-Raheem (the Most Merciful) Who causes that
mercy to reach His creation.
It was said that what this means is: I start this action
by mentioning the name of Allaah. Ibn Jareer (may
Allaah have mercy on him) said: "Allaaah, may He be
exalted and His name sanctified, taught His Prophet
Muhammad (peace and blessings of Allaah be upon him)
proper manners by teaching him to mention His most
beautiful names before all his actions. He commanded him
to mention these attributes before starting to do
anything, and made what He taught him a way for all people
to follow before starting anything, words to be written
at the beginning of their letters and books. The
apparent meaning of these words indicates exactly what is
meant by them, and it does not need to be spelled out."
There is something omitted in the phrase
"Bismillaah" when it said before starting to do something, which
may be "I begin my action in the name of Allaah," such
as saying, "In the name of Allaah I read", "In the name
of Allaah I write", "In the name of Allaah I ride", and so
on. Or, "My starting is in the name of Allaah", "My riding
is in the name of Allaah", "My reading is in the name
of Allaah", and so on. It may be that blessing comes by
saying the name of Allaah first, and that also conveys the
meaning of starting only in the name of Allaah and not in the
name of anyone else.
The name of Allaah is the greatest name and is so
well known as to need no explanation; this is a name
that belongs exclusively to the Creator and no one else.
The correct view is that it is derived from the root aliha. He
is God (ilaah) which means that He is worshipped and
is divine.
Al-Rahmaan is one of the names of Allaah that
belong exclusively to Him. It means the One Who possesses
vast mercy, because this form (fa'laan) is indicative of
fullness and abundance. It is the most exclusive name of
Allaah after His name Allaah, just as mercy is His most
exclusive attribute. Hence this name (al-Rahmaan) often
appears after the name Allaah, as in the aayah (interpretation
of the meaning):
"Say (O Muhammad): Invoke Allaah or invoke the
Most Gracious [al-Rahmaan] (Allaah)" [al-Isra'
17:110]
Al-Raheem is also one of the names of Allaah, and
means the One Who causes His mercy to reach those whom
He wills among His slaves.
Ibn al-Qayyim (may Allaah have mercy on him) said:
"Al-Rahmaan refers to an attribute that is connected to
Allaah and is part of His Essence, and al-Raheem refers to
a connection with the one to whom mercy is shown.
The former is adjectival (referring to what He is) and the
latter is verbal (referring to what He does). The former
indicates that mercy is His attribute, and the latter indicates
that He bestows His mercy upon His creation. If you want
to understand this then ponder the meaning of these
verses (interpretation of the meanings):
"And He is Ever Most Merciful (Raheem) to
the believers"[al-Ahzaab 33:43]
"Certainly, He is unto them full of kindness, Most
Merciful (Raheem)" [al-Tawbah 9:117]
The word al-Rahmaan is never used in this context.
So we know that the word Rahmaan means the One
Whose attribute is mercy (rahmah), and al-Raheem is the
One Who bestows His mercy."
(Badaa'i' al-Fawaa'id, 1/24).
Secondly:
The ruling on saying the Basmalah before reading
Qur'aan depends on the situation:
1 _ If it is at the beginning of a soorah _ apart from
Soorat Baraa'ah (al-Tawbah) _ then the majority of imams
have stated that "it is mustahabb to recite the Basmalah at
the beginning of each soorah, in prayer or otherwise.
This should be done as a regular practice, and some of
them considered that a reading of the whole Qur'aan
is incomplete if the Basmalah was not recited at
the beginning of every soorah apart from Baraa'ah
(al-Tawbah)." When Imam Ahmad (may Allaah have
mercy on him) was asked about reciting it at the beginning
of every soorah, he said, "Do not neglect it."
2 _ If one is starting in the middle of a soorah _ which
is the case asked about in the question _ then the
majority of scholars and Qur'aan readers say that there is no
reason why one should not start with it. It was said to
Imam Ahmad, after he had said that it should not be omitted
at the beginning of the soorah, "What if a person
starts reading partway through a soorah?" He said, "There
is nothing wrong [with saying the Basmalah]."
Al-`Abaadi narrated that al-Shaafa'i (may Allaah have mercy on
him) regarded it as mustahabb (to say the Basmalah,
when starting to recite) partway through a soorah.
The Qur'aan readers said: It is certain that one
should say the Basmalah if the aayah which will be read
after saying it contains a pronoun that refers to Allaah, such
as the verses (interpretation of the meanings):
"To Him (Alone) is referred the knowledge of the Hour"
[Fussilat 41:47]
"And it is He Who produces gardens"
[al-An'aam 6:141]
because otherwise, if one recites these verses after
seeking refuge with Allaah from the Shaytaan, the pronoun
may appear to refer to the Shaytaan which would convey
an abhorrent meaning.
3 _ Reciting the Basmalah at the beginning of
Soorat Baraa'ah (al-Tawbah); there is hardly any dispute
among the scholars that doing this is makrooh (disliked).
Saalih said concerning some issues that he narrated
from his father Ahmad (may Allaah have mercy on him):
"I asked him about Soorat al-Anfaal and Soorat
al-Tawbah, whether it is permissible for a man to separate them
by saying Bismillaah il-Rahmaan il-Raheem. My father
said: `With regard to the Qur'aan, reference should be made
to what the companions of the Messenger of Allaah
(peace and blessings of Allaah be upon him) were agreed
on; nothing should be added to or taken away from that.'"
4 _ Reciting it partway through Soorat al-Baraa'ah
(al-Tawbah). The Qur'aan readers differed concerning
that, as was narrated by Ibn Hajar al-Haythami in
al-Fataawa al-Fiqhiyyah (1/52), and he said: "Among the
leading Qur'aan readers, al-Sakhaawi said that there is no
dispute that it is Sunnah to start with the Basmalah when
one starts reading partway through this soorah
[al-Tawbah], as he differentiated between starting at the beginning
and starting in the middle, but his explanation was facile
and was refuted by al-Ja'bari from among the Qur'aan
readers. This is more likely (i.e., the view that it is makrooh
is more likely to be correct), because the reason why
the Basmalah should not be recited at the beginning (of
al-Tawbah) is that it came with the sword (i.e., the
command to fight the kuffaar) and it exposes the hypocrites
and their foul deeds in a manner that is not unlike any
other soorah, and this theme is repeated throughout Soorat
al-Tawbah. Therefore it is not prescribed to recite
the Basmalah even if one starts reciting partway through
this soorah, just as it is not prescribed at the beginning,
for the reasons we have established."
See al-Adaab al-Shar'iyyah by Ibn Muflih, 2/325;
al-Mawsoo'ah al-Fiqhiyyah, 13/253; al-Fataawa
al-Fiqhiyyah al-Kubra, 1/52
Thirdly:
With regard to the meaning of the words, "Iqra'
bismi Rabbika" (Read (or recite) in the name of your Lord
_ [al-`Alaq 96:1 _ interpretation of the meaning]),
Imam Ibn Jareer (may Allaah have mercy on him) said:
"The interpretation of the words `Iqra' bismi Rabbika' is
that they were addressed to Muhammad (peace and
blessings of Allaah be upon him), in other words, Read,
O Muhammad, by mentioning the name of your Lord
(Who created)."
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid. (www.islam-qa.com)
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Question:
I see the word fitnah repeated often in the Qur'aan
in several soorahs and aayahs. Is there a difference in
the meanings of this word, and what are its various meanings?
Answer:
Praise be to Allaah.
Definition of fitnah:
1 _ The word fitnah from a linguistic point of view:
Al-Azhari said: "The Arabic word fitnah
includes meanings of testing and trial. The root is taken from
the phrase fatantu al-fiddah wa'l-dhahab (I assayed
(tested the quality of) the silver and gold), meaning I melted
the metals to separate the bad from the good. Similarly,
Allaah says in the Qur'aan (interpretation of the meaning):
`(It will be) a Day when they will be tried
[yuftanoona] (punished, i.e. burnt) over the Fire!'
[al-Dhaariyaat 51:13], meaning, burning them with fire."
(Tahdheeb al-Lughah, 14/196).
Ibn Faaris said: "Fa-ta-na is a sound root which
indicates testing or trial." (Maqaayees
al-Lughah, 4/472). This is the basic meaning of the word fitnah in Arabic.
Ibn al-Atheer said: "Fitnah: trial or test… The word
is often used to describe tests in which something
disliked is eliminated. Later it was also often used in the sense
of sin, kufr (disbelief), fighting, burning, removing
and diverting." (al-Nihaayah, 3/410. Ibn Hajar said
something similar in al-Fath, 13/3).
Ibn al-A'raabi summed up the meanings of fitnah
when he said: "Fitnah means testing, fitnah means trial,
fitnah means wealth, fitnah means children, fitnah means
kufr, fitnah means differences of opinion among people,
fitnah means burning with fire." (Lisaan
al-`Arab by Ibn Manzoor).
2 _ Meanings of the word fitnah in the Qur'aan
and Sunnah:
1- Testing and trial, as in the aayah (interpretation of
the meaning):
"Do people think that they will be left alone because
they say: `We believe, and will not be tested [la
yuftanoon]" [al-`Ankaboot 29:2]
i.e., that they will not be subjected to trial, as Ibn
Jareer said.
2- Blocking the way and turning people away, as in
the aayah (interpretation of the meaning):
"but beware of them lest they turn you [yaftinooka]
(O Muhammad) far away from some of that which
Allaah has sent down to you" [al-Maa'idah 5:49]
Al-Qurtubi said: this means blocking your way and
turning you away.
3- Persecution, as in the aayah (interpretation of
the meaning):
"Then, verily, your Lord for those who emigrated
after they had been put to trials [futinoo] and thereafter
strove hard and fought (for the Cause of Allaah) and were
patient, verily, your Lord afterward is, OftForgiving,
Most Merciful" [al-Nahl 16:110]
Put to trial means persecuted.
4- Shirk and kufr, as in the aayah (interpretation of
the meaning):
"And fight them until there is no more Fitnah
(disbelief and worshipping of others along with Allaah)"
[al-Baqarah 2:193]
Ibn Katheer said: this means shirk (worshipping
others besides Allaah).
5- Falling into sin and hypocrisy, as in the
aayah (interpretation of the meaning):
"(The hypocrites) will call the believers: "Were we
not with you?" The believers will reply: "Yes! But you
led yourselves into temptations [fatantum anfusakum],
you looked forward for our destruction; you doubted (in
Faith) and you were deceived by false desires" [al-Hadeed 57:14]
Al-Baghawi said: i.e., you made yourselves fall
into hypocrisy and you destroyed yourselves by means of
sin and whims and desires.
6- Confusing truth with falsehood, as in the
aayah (interpretation of the meaning):
"And those who disbelieve are allies of one another,
(and) if you (Muslims of the whole world collectively) do
not do so [i.e. become allies, as one united block under
one Khaleefah (a chief Muslim ruler for the whole
Muslim world) to make victorious Allaah's religion of
Islamic Monotheism], there will be Fitnah (wars,
battles, polytheism) and oppression on the earth, and a
great mischief and corruption (appearance of
polytheism)"[al-Anfaal 6:73]
What this means is that "unless believers are taken
as close friends instead of disbelievers, even if they
are relatives, there will be fitnah on earth, i.e., truth will
be confused with falsehood." This is how it is explained
in Jaami' al-Bayaan by Ibn Jareer.
7- Misguidance, as in the aayah (interpretation of
the meaning):
"And whomsoever Allaah wants to put in AlFitnah
(error, because of his rejecting of Faith), you can do nothing
for him against Allaah"
[al-Maa'idah 5:41]
The meaning of fitnah here is misguidance. Al-Bahr
al-Muheet by Abu Hayaan, 4/262.
8- Killing and taking prisoners, as in the
aayah (interpretation of the meaning):
"if you fear that the disbelievers may put you in
trial [yaftinakum] (attack you)"
[al-Nisa' 4:101]
This refers to the kaafirs attacking the Muslims
whilst they are praying and prostrating, in order to kill them
or take them prisoner, as stated by Ibn Jareer.
9- Difference among people and lack of agreement, as
in the aayah (interpretation of the meaning):
"and they would have hurried about in your
midst (spreading corruption) and sowing sedition among
you [yabghoonakum al-fitnah]" [al-Tawbah 9:47]
i.e., they would have stirred up differences amongst
you, as it says in al-Kashshaaf, 2/277.
10-Insanity, as in the aayah (interpretation of the meaning):
"Which of you is afflicted with madness (maftoon)"
[al-Qalam 68:6] Here it means madness.
11-Burning with fire, as in the aayah (interpretation
of the meaning):
"Verily, those who put into trial [fatanoo] the
believing men and believing women (by torturing them and
burning them)"
[al-Burooj 85:10]
Ibn Hajar said: the meaning may be understood from
the context.
(al-Fath 11/176)
Note:
Ibn al-Qayyim (may Allaah have mercy on him) said:
With regard to the "fitnah" which Allaah attributes to
Himself or which His Messenger attributes to Him, as in the
aayah (interpretation of the meaning), `Thus We have
tried [fatannaa] some of them with others' [al-An'aam
6:53] and the words of Moosa, `It is only Your trial
[fitnatuka] by which You lead astray whom You will' [al-A'raaf
7:155 _ interpretation of the meaning], that carries a
different meaning, which is a test or trial from Allaah to His
slaves by means of good things and bad, blessings and
calamities. This is one thing; the fitnah of the mushrikeen is
another thing; the fitnah or trial of the believer by means of
his wealth, children and neighbour is another thing; the
fitnah (tribulation, differences) that happen amongst
the Muslims, like the fitnah that happened between
the supporters of `Ali and Mu'awiyah, and between him
and the people of the camel, and between Muslims when
they fight one another or boycott one another, is another thing.
(Zaad al-Ma'aad, vol. 3, p. 170).
Islam Q&A. Sheikh Muhammed Salih Al-Munajjid
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Question:
Is it permissible for a person, if he forgot to say "In
sha Allaah" to say it after a long time has elapsed?
Answer:
Praise be to Allaah. Al-Shanqeeti (may Allaah have
mercy on him) said:
Allaah says (interpretation of the meaning):
"And remember your Lord when you
forget"[al-Kahf 18:24]
There are two well-known scholarly views
concerning this aayah:
One of which is that this aayah is connected to that
which comes before it, and it means that if you say,
"Tomorrow I will do such and such" but you forget to say "in
sha Allaah", then after that you remember, you should
say "in sha Allah". In other words, remember your
Lord, connecting everything with His will concerning what
you want to do tomorrow, when you remember after
having forgotten. This is the apparent meaning, because it is
what is indicated by the preceding aayah (interpretation of
the meaning):
"And never say of anything, `I shall do such and
such thing tomorrow'"
[al-Kahf 18:23]
This is the view of the majority, and among those
who expressed this view were Ibn `Abbaas, al-Hasan
al-Basri, Abu'l-`Aaliyah and others.
Adwaa' al-Bayaan, 4/85. (www.islam-qa.com)
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Question:
Please explain the following verse.
"And you might have seen the sun, when it rose,
declining to the right from their Cave, and when it set, turning
away from them to the left, while they lay in the midst of
the Cave. That is (one) of the Ayaat (proofs, evidences,
signs) of Allaah. He whom Allaah guides, he is the
rightly-guided; but he whom He sends astray, for him you
will find no Wali (guiding friend) to lead him (to the
Right Path)"
[al-Kahf 18:17 _interpretation of the meaning]
Answer:
Praise be to Allaah.
Shaykh Ibn Sa'di (may Allaah have mercy on him) said:
Allaah protected them from the sun, so He guided
them to go into a cave, and when the sun rose it declined to
the right and when it set it declined to the left, so that its
heat would not reach them and cause their bodies to decay.
"while they lay in the midst of the
Cave"
i.e., in the middle of the cave which was a spacious
area. That was so that they might have some air and
breezes, and so that they would not decay or disintegrate in
a narrow space, especially since they remained there for
so long. This was one of the Signs of Allaah which points
to His power and His mercy towards them, and it was
a response to their prayers, and guided them and took
care of them. Hence Allaah says (interpretation of
the meaning):
"He whom Allaah guides, he is the
rightly-guided", i.e., there is no way to attain true guidance except from
Allaah, for He is the true Guide who shows the way to that
which is best in this world and in the Hereafter.
"but he whom He sends astray, for him you will find
no Wali (guiding friend) to lead him"
i.e., you will not find anyone to help him or guide
him towards that which is good for him, because Allaah
has decreed that he is to be misguided and there is none
who can overturn His ruling. See Tayseer al-Kareem
al-Rahmaan, p. 472.
Islam Q&A. Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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Question:
What are the "good righteous deeds that last" that
are mentioned in the aayah (interpretation of the meaning):
"But the good righteous deeds that last, are better
with your Lord for rewards and better in respect of
hope"[al-Kahf 18:46]?
Answer:
Praise be to Allaah.
Al-Shanqeeti (may Allaah be pleased with him) said:
The scholarly opinions concerning the "good
righteous deeds that last" all boil down to one thing: they are
all actions which are pleasing to Allaah, whether we say
that they are the five daily prayers, as was narrated from
a group of the salaf, including Ibn `Abbaas, Sa'eed
ibn Jubayr, Abu Maysarah and `Umar ibn Sharhabeel; or
that it means [the phrases], "Subhaan-Allaah
wa'l-hamdu Lillaah wa laa ilaaha ill-Allaah, wa Allaahu akbar,
wa laa hawla wa laa quwwata illa Billaah il'Ali
il-'Azeem (Glory be to Allaah, praise be to Allaah, there is no
god but Allaah, Allaah is most great and there is no
power and no strength except in Allaah, the Exalted,
the Almighty)". This is the view of the majority of
scholars. Indication of that was narrated in marfoo'
ahaadeeth narrated from Abu Sa'eed al-Khudri, Abu'l-Darda',
Abu Hurayrah, al-Nu'maan ibn Basheer and `Aa'ishah
(may Allaah be pleased with them).
This phrase, & | 
