Tafseer Benefits: The Scholars are Authority Figures

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

In a response to a recent exposition of the Almaghrib Institute and their direction, one of our visitors who has (apparently) been influenced by their teachings requested us to reflect on the Verse of the Quran:

يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم وإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسن تأويلا
“O you who believe! Obey Allah, obey His Messenger, and (obey) those of you who are in authority. If you differ in anything, refer it back to Allah and the Messenger, if you truly believe in Allah and in the Last Day. That is better and a more suitable outcome.” [4:59]

The confused advisor assumed that -based on his misunderstanding of the Verse- Muslims are required to return the affairs they disagree about back to the Book and the Sunnah, and not to the scholars of Islaam, and that is one more reason to avoid “blindly following” the scholars. (While blind-following was never endorsed or encouraged in any of our writings in the first place!)

This is one of the common effects of the Almaghrib scheme – that people understand any connection to the scholars as “blindly following” them. As a result, people actually believe that removing the scholars from their lives is better and even supported in the Quran!

Response to This Point of Confusion

Yes indeed, we refer back to Allaah and His Messenger (may Allaah raise his rank and grant him peace). But without the scholars? How could we come to this conclusion?

We do not take one Verse and ignore other Verses! Allaah has Continue reading

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

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

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

Answer: They are as follows:

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

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

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

Question: Are they mentioned specifically in the Quran?

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

6_151

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

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

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

What exactly are we asking for when we say:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

“Guide us upon the straight path”

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

a) Direct us towards Islaam?

b) Allow us to accept it (Islaam)?

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

While all three above meanings can be correct, meaning:

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

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

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

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

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

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

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

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

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

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

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

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

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

Translated by: Moosaa Richardson

Shaykh Saalih al-Fowzaan: Applauding (Clapping) is Imitating the Non-Muslims

In the Name of Allaah…

Shaykh Saalih al-Fowzaan (may Allaah preserve him) said:

From the aspects of the pre-Islaamic period of ignorance (jaahiliyyah) that the Messenger of Allaah (may Allaah raise his rank and grant him peace) opposed them in was their attempt to draw near to Allaah in worship by whistling and clapping.  Allaah, the Most High, has said:

( وما كان صلاتهم عند البيت إلا مكاء وتصدية )

( Their prayer at the House (the Ka’bah) was but whistling and clapping ) [8:35]

This means that the polytheists would only try to draw near to Allaah at the prestigious Ka’bah by whistling and clapping…

…They would do this at the House (the Ka’bah), calling it “prayer”, thinking to draw near to Allaah, the Exalted and Most High.  It was just one of the ways the devils of mankind and Jinn had beautified for them.

We know this because Continue reading

A Question About Allaah’s Names that Some Scholars Have Affirmed Using Texts that do not Have the “Al-” Prefix, Like “Al-Haleem”

In the Name of Allaah…

Regarding the book Exemplary Principles Concerning the Names and Attributes of Allaah, in the evidences section for Allaah’s Names, there may be names with ‘al’ before them, but in the evidence used for those names there is no ‘al’. For example, on page 246, Name #22,  it gives the name Al-Haleem but in the Aayah below that it says Haleemun (not al-Haleem). So is this something allowed, or is it that the name al-Haleem is established in another place in the Qur’aan or Sunnah ? Should I just trust the names of Allaah with ‘al’ at the beginning shown in the book, although the evidences used for those names dont always come with ‘al’? This is an important issue for me as I am worried about affirming a Name for Allaah that is not His Name.

Having “Al-” or not is not the only one consideration the scholars use for establishing a Name for Allaah. If it was only this then we would not be able to complete a list of 99 names, and our list would include other names like “At-Tabeeb” (the Doctor) and “Ad-Dahr” (The Time), which are unanimously (or almost unanimously) not considered to be from Allaah’s Beautiful Names.

So the scholars generally consider:

  • the meanings and general contexts of the textual evidence
  • idhaafah or lack of it (a kind of Arabic construction)
  • taqyeed or itlaaq (generality or limited restriction)
  • ishtiqaaq (derivitaves)
  • the “Al-” prefix

You can review these language issues with an Arabic teacher who has knowledge of the correct beliefs if you are not clear on them.

Specifically, with names like al-Haleem, al-Ilaah, and others are discussed, there is no Qur’aanic text referring to Allaah as Al-Haleem or Al-Ilaah, and I do not know of any hadeeth either.

Shaykh Ibn ‘Uthaymeen affirmed them both and others like them without relying on a text with “Al-“, since the context in both Qur’aanic passages was unrestricted, or “mutlaq”. So the Verse meaning “Your ilaah (object of worship) is one ilaah, there is no ilaah other than Him…” and Verses like it were used to establish the name “Al-Ilaah”, and the Verse you mentioned for al-Haleem, and so on.

This is known to the scholars, since if you were to stick to only Names that come with only clear explicit Alif-Laam “Al-” prefix, then you would only gather about 40/50 or so names from the texts. And since the Messenger (sallallaahu alayhe wa sallam) encouraged us to seek after the 99 Names, then there must be another way to compile them than just relying only on “Al-“.  And then the scholars differed in their specific methods of deriving Allaah’s Names from the texts.

And Allaah knows best.

Written by: Moosaa Richardson

Did Prophet Adam Commit Shirk by Naming His Son Abdul-Haarith?

In the Name of Allaah, the Most Merciful…

Allaah, the Most High says, what means:

( He is the One who created you (all) from a single soul, and from it He created its mate, so he could dwell with her (harmoniously).  When he (Adam) covered her (Eve, in intimacy), she became pregnant, a light pregnancy (not difficult) that she went through.  When she got heavier, they called upon Allaah, their Lord, ‘If you give us a sound child we would surely be of the thankful.  And when He gave them sound offspring, they set up partners unto Him regarding what He had given them.  Exonerated is Allaah above the partners they ascribe to Him! ) [Soorah al-A’raaf, 7:189-190]

This Qur’aanic passage may seem to indicate that it was Adam and Eve that committed the act of shirk (setting up partners unto Allaah), especially when one reads the following report, with many similar wordings and meanings, which has been reported in the books of Tafseer:

When Hawwaa’ (Adam’s wife, Eve) became pregnant, Iblees came to her, after she had not had any offspring that had lived, saying: Name him Abdul-Haarith!  So she named him Abdul-Haarith and he lived.  And that is a kind of revelation (of misguidance) from Shaytaan and how he orders the people (with misguidance).

Other narrations mention that he threatened them, saying that he would make the baby deformed.

The great scholar of Hadeeth, Shaykh Muhammad Naasir ad-Deen al-Albaanee – may Allaah have Mercy on him – said:

Dha’eef (unauthentic) – It was collected by at-Tirmithee (2/181, Boolaaq), al-Haakim (2/545), Continue reading

Memorizing the Quran

[ Part Eight of a series of inspiring articles from a recorded lecture entitled, “Min Ma’een al-Imaam Ahmad” (“Benefits from the Life and Works of Imam Ahmad”) by Shaykh Saalih Aal ash-Shaykh (may Allaah preserve him) ]

Memorizing the Quran

From the noteworthy sayings of Imam Ahmad (may Allaah have Mercy on him) is his statement, “‘Azeezun ‘alayya that the dunyaa melts the hearts of men whose chests comprehend the Quran!” He said (repeating), “It is hard for me to accept that the dunyaa could melt the hearts of men whose chests comprehend the Quran.”

If a man is able to carry (memorize) the Quran with him by heart, then verily Allaah has given him a great bounty indeed. On the Day of Judgment it will be said to the recitor of the Quran: “Read, ascend, and recite with rhythm as you used to recite rhythmically in the dunyaa! For verily your place will be determined by the last verse you recite.” [1] Continue reading

Clarifying the Difference Between a Wasiyyah (Bequethal) and Irth (Inheritance)

In the Name of Allaah, the Possessor of Infinite Mercy, the Justly Merciful…

Allaah says: [1] 

( After (the distribution of) a wasiyyah (bequethal) that was intended, or a debt (owed) )
In this verse, Allaah lays down the legislation for how irth (inheritance) is to be distributed.  Then, He legislates that the irth is to be distributed after any wasiyyahs (bequethals) or debts.  In the next verse as well, Allaah repeats this same distinction three more times. Continue reading

Towheed Expounded Upon in Aayat al-Kursee

Part 9 of a series of translated articles from the book, Lessons from the Noble Quran (pp.26-30) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His last Messenger, and upon all his family members and companions, and all those who follow his way, to proceed… ]

Allaah says in Aayat al-Kursee [1]:

( Allaah, there is none deserving worship other than Him, the Ever-Living, the Sustainer of everything. Neither slumber nor sleep overtake Him. To Him belongs all that is in the heavens and all that is on earth. Who can intercede without His Permission? He knows what lies in front of them and what is behind them. They will never comprehend anything from His Knowledge except what He allows them to. His Kursee [2] is more expansive than the heavens and the earth, and He does not grow tired of protecting them both (the heavens and the earth), and He is the Highest and the Greatest. ) Continue reading

The Wisdom Behind the Repetitive Affirmation of Towheed ar-Ruboobiyyah in the Quran

Part 8 of a series of translated articles from the book, Lessons from the Noble Quran (pp.25-26) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Complete Salaah and Salaam be upon His Messenger, and upon all his family members and companions, and all those who follow his way, to proceed… ]

In the Qur’aan Allaah only mentions towheed ar-ruboobiyyah, that which the disbelievers themselves affirm, to show its weight as a proof and to establish the evidence for towheed al-uloohiyyah. So Allaah brings an idea that they agree about as a proof against them, and this obliges them to answer the following questions: Continue reading

The Three Categories of Towheed are Defined in the Qur’aan

Part 7 of a series of translated articles from the book, Lessons from the Noble Quran (pp.21-25) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the Lord of all the worlds, may His Most Complete Salaah and Salaam be upon His final Prophet and Messenger, and upon all his family members and companions, to proceed… ]

We have previously stated that the three categories of towheed are taken directly from the Noble Qur’aan. The categories are taken from many verses, so let us look to some of them now. Continue reading

The Towheed Sought from Mankind

Part 6 of a series of translated articles from the book, Lessons from the Noble Quran (pp.20-21) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the Lord of all the worlds, may His Salaah and Salaam be upon His final Prophet and Messenger, and upon all his family members and companions, and those who follow his way, to proceed… ]

The towheed that is sought from us is towheed al-uloohiyyah. All of the Messengers began by calling their people with [1]:

( Worship Allaah, as you have no deity to worship other than Him ) Continue reading

Haakimiyyah: An Error as a Category of Towheed

Part 5 of a series of translated articles from the book, Lessons from the Noble Quran (pp.17-21) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the Lord of all the worlds, may His Salaah and Salaam be upon His final Prophet and Messenger, and upon all his family members and companions, and those who follow his way, to proceed… ]

There are some in our time who have divided towheed into four categories, saying, “Towheed is four categories: towheed ar-ruboobiyyah, towheed al-uloohiyyah, towheed al-asmaa’ was-sifaat, and towheed al-haakimiyyah.” In order to say this, they relay on the idea that dividing towheed is just a traditional way of explaining it, not something restricted. Based on this assumption, there is nothing preventing us from adding another category. Continue reading

Towheed as Understood by Philosophers

Part 4 of a series of translated articles from the book, Lessons from the Noble Quran (pp.15-17) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger, and upon all his family members and companions, and those who follow his way, to proceed… ]

There are those who say that towheed is only one category – towheed ar-ruboobiyyah. It is to acknowledge that Allaah is the Creator, the Provider, the Bringer of life and death, etc. They only refer to the actions of Allaah and to His Attributes. Upon this thought the scholars of philosophy and the independent thinkers have built their ‘aqeedah. Continue reading

Lessons from the Noble Quran

Part 8 – The Wisdom Behind the Repetitive Affirmation of Towheed Ar-Ruboobiyyah in the Qur’aan

Part 9 – Towheed Expounded Upon in Aayatul-Kursee 

The Categories of Towheed

Part 3 of a series of translated articles from the book, Lessons from the Noble Quran (pp.12-14) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger, and upon all his family members and companions, and those who follow his way, to proceed… ]

Towheed has three categories understood directly from Allaah’s Book. This division of towheed is not from someone’s opinion, nor is it merely a traditional way to explain towheed. It is a division that is taken directly from Allaah’s Book. Continue reading

The Meaning of the Word Towheed

Part 2 of a series of translated articles from the book, Lessons from the Noble Quran (pp.11-12) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger, and upon all his family members and companions, to proceed… ]

What exactly is this towheed that is so important, that which holds such a high position?

Liguistically, the word towheed comes from the word wah-hada, which means to make something waahid (singular). Waahid is the opposite of two, three, etc., the opposite of plurality. So waahid is something that will continue to be singular and never become a partner of something else. Continue reading

The Importance of Towheed and the Evil Result of Neglecting It

Part 1 of a series of translated articles from the book, Lessons from the Noble Quran (pp.5-11) by Shaykh Saalih al-Fowzaan (may Allaah preserve him), translated by Moosaa Richardson.

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger, to proceed… ]

Someone may say, and it actually has been said, “What is it with you that you always focus on towheed and you talk so much about it?! You don’t even take into consideration the condition of the Muslims in our day and time, those who are being killed and exiled all over the earth, those being persecuted by the empires of disbelief in every place?!” Continue reading