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Post by justabro on Feb 10, 2016 22:17:04 GMT
بسم الله الرحمن الرحيم السلام عليكم ورحمة الله وبركاته
This thread is dedicated to point out to the general public the many errors commited by Brother Numan Ali Khan of the Bayyinah Institute.
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Post by justabro on Feb 10, 2016 22:19:36 GMT
#1 Question
Is this anything less than Kufur. Fabricating a Hadith, making fun of sahabah and of Ahadith and making people laugh at the teaching of rasulullah sallallahu alaihi wa sallam. Answer
In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In the YouTube in reference, we have observed the speaker referring to a Sahabi as “pokieman”. Such a term is apparently derogative and degrading. Almighty Allah refers to the Sahabah with terms of respect and honour. It is grossly inappropriate to refer to the Sahabi of Rasulullah ﷺ with such a degrading term. The speaker should make sincere tawbah and publicly denounce his wrong.[1] And Allah Ta’āla Knows Best Ahmad Jafari Student Darul Iftaa Atlanta, Georgia, United States Checked and Approved by, Mufti Ebrahim Desai. ____________________________ صحيح البخاري- دار طوق النجاة (2/ 80)[1] حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ، عَنِ المُغِيرَةِ رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ كَذِبًا عَلَيَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ»
(116) شرح العقائد النفسي- اليوسفيو يكف عن ذكر الصحابة رضوان الله تعالي عليهم أجمعين الا بخير لما ورد من الاحاديث الصحيحة في مناقبهم ووجوب الكف عن الطعن فيهم كقوله عليه الصلاة والسلام "لاتسبوا أصحابي، فلو ان أحدكم ان انفق مثل احد ذهبا ما بلغ مد احدهم ولانصيفه"
(3/64-78) فتاوی رحیمیہ- دار الاشاعت قال رسول الله صلى الله عليه وسلم:"اكرموا أصحابي فإنهم خياركم" (مشكورة ص554) قال ابن تيمية في شرح عقيدة أوسطية "ومن أصول أهل السنة والجماعة سلامة قلوبهم والسنتهم لأصحاب رسول الله صلى الله عليه وسلم كما وصفهم الله تعالي." في شرح العقيدة الواسطية وقال علامة سفاريني: والذي اجمع عليه أهل السنة والجماعة انه يجب علي كل واحد تزكية جميع الصحابة باثبات العدالة لهم والكف عن الطعن فيهم والثناء عليهم. (2/172)جامع الفتاوی-ادارہ تالیفات اشرفیہ جو شخص کسی خاص صحابی کا مزاق اڑاتا ہے وہ بد ترین فاسق ہے، اس کو اس سے توبہ کررنی چاہیےورنہ اس کے حق میں سوئ خاتمہ کا اندیشہ ہے۔
(1-456)فتاوی محمودیہ- دار الاافتائ جامعہ فاروقیہ کراچی صحابہ کرام رضوان اللہ علیہم اجمعین سب واجب الاحترام ہیں، کسی کی شان میں گستاخی وتوٰہین جائز نہیں ہے۔
(1/253) فتاوی مفتی محمود- جمیعت پبلیکیشنز
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Post by justabro on Feb 10, 2016 22:24:10 GMT
#2 Question A. Is it permissible to listen Bayan Of, Mufti Menk ( Zimbabwe) Sahik Mumtaz ul haque( Uk) Saikh Zahir Mahmood ( UK) Sister Yasmin Mogahed( USA)( for my wife) Ustad Nouman Ali KHan ( may be from USA) Dr Zakir Naik Saikh Sulayman Kahtani Saikh Sulayman Molla Yousuf Eastes ? B. Is it Pemissible to download video/ bayan from youtube and sahre with freinds and others. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. a) It is important for every Muslim to ensure his source of Deenī knowledge is sound and reliable. The great Imām from the Tābi‘īn, Muhammad ibn Sīrīn (d. 110 H) – may Allah Ta‘ālā have mercy on him – said: إن هذا العلم دين فانظروا عمن تأخذون دينكم “ Verily, this knowledge is religion, so be cautious of whom you take your religion from.” (Sahīh Muslim) [1] A similar statement was narrated from the Sahābī, Abū Hurayrah (radiyAllāhu ‘anhu), and the Tābi‘ī, Qatādah (rahimahullāh). [2] In general, the person from whom you take your religious knowledge should be someone who adheres to the Sunnah of Nabī (sallAllāhu ‘alayhi wasallam) in creed and conduct, and to the path of the noble Sahābah (ridwānullāhi ta‘ālā ‘alayhim ajma‘īn). Nabī (sallAllāhu ‘alayhi wasallam) defined the group that is on haqq (truth) from his ummah as those that hold fast to “what I and my companions are upon.” [3] The name with which this methodology has become known is: “Ahlus Sunnah wa l-Jamā‘ah” – adherents of the Sunnah and the Group, meaning, the Sahābah. The great Faqīh from the Tābi‘īn, Ibrāhīm al-Nakha‘ī (d. 96 H), said, in describing the practice of the scholars of his time: كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى سمته وإلى صلاته وإلى حاله ثم يأخذون عنه “ When they would come to a man to take (religious knowledge) from him, they analysed his conduct, his Salāh and his state, and then [if these were to standard], they took from him.” [4] Furthermore, the person from whom you take religious knowledge should be of sound character and a person of piety. The great hadith scholar, Yahyā ibn Ma‘īn (d. 233 H), said: آلة الحديث الصدق والشهرة والطلب وترك البدع واجتناب الكبائر “The apparatus of hadith (and religious knowledge) is integrity, recognition (amongst the scholars), pursuit (of Deenī knowledge), abandonment of bid‘ahs and avoidance of major sins.” [5] Some of the criteria we advise you to look for in order to assess whether a particular person should be regarded as a trustworthy and accepted scholar from whom to take knowledge of Deen are the following: He does not violate the laws of Sharī‘ah. For example, he does not attend events in which there is intermingling of sexes, he does not cut his beard short, he does not listen to music, he does not keep pictures of living things etc. He is a graduate of a reputable and accepted institute of Shar‘ī studies. He adheres to one of the four mazhabs of fiqh, namely, the mazhabs of Imam Abu Hanīfah, Imam Malik, Imam al-Shāfi‘ī and Imam Ahmad ibn Hanbal. He has sound positions in ‘Aqīdah that are in accordance with what has been established by the scholars of Ahlus Sunnah, like Imam al-Tahāwī, Imam al-Nasafī and others. He is not a person of bid‘ah. That is, he does not hold any baseless religious beliefs, nor does he engage in any practical innovation in religion. He is recognised and approved by the ‘ulamā’ of Ahlus Sunnah wa l-Jamā‘ah, and those ‘ulamā’ who are moderate and known for their taqwā. From the names you have listed, the numbers 2, 3, 7 and 8 are known to us and are reliable sources for guidance. b) The permissibility of digital photography and videos is a highly contested issue amongst contemporary ‘Ulamā. Whilst many ‘Ulamā permit this, many others consider it to be the same as typical photography, hence deeming it impermissible. It is advisable to exercise precaution and abstain from watching such videos. Instead, you may listen to audio recordings of the bayans. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net
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Post by justabro on Jul 30, 2016 5:21:06 GMT
بسم الله الرحمن الرحيم السلام عليكم ورحمة الله وبركاته Tafsir bir Raai (own opinion). Fatwaa without ilm Disregard of Hadith Indifference to Tafsir of Sahabah,Tabiun and others
The talk in this link is what will be discussed here. This will serve as a example of his disregard of the priciples of Tafsir laid down in the Quran, Hadith, Athaar of the Sahabah and Tabiun and books of the scholars.
The verse under discussion is from Surah Nisaa, verse (34).
{ ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنْفَقُواْ مِنْ أَمْوَٰلِهِمْ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِي ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ ٱللَّهَ كَانَ عَلِيّاً كَبِيراً}
“Men are in charge of women by the virtue Allah has given one over the other and by what they spend [for maintenance] from their wealth. So righteous women are obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” (34)
Key: NAK = Numan Ali Khan
NAK says:
“When I read up on this ayah, I wasn’t satisfied with what I read, so I decided to keep on digging until I went to Professor Abdul Halim in Oxford.”
Analysis:
• Clearly, والعياذ بالله, he rejects what the classical and reliable mufassirun have said on this ayah from amongst the Sahabah, Tabiun and those who follows in their footsteps. • He takes his tafsir “info” from another “Do-It-Yourself-Mufassir”.
NAK says:
“I want to share with you what I learnt from him and my own thoughts on it.”
Analysis:
• He boldly declares ‘tafsir bir rai’. • Allah Ta'ala says in the Quran Majid, "Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know." {Al-A'raaf:33}
• One of the true and greatest mufassirs of this Ummah, Ibn Jarir Tabari (d.310 AH) has used this verse, in his introduction to his magnum opus, "Jameul Bayan An Tawilil Aayil Quran", better known as "Tafsir Tabari" [Vol.1 Pg.71-74], to prove that interpreting the Quran based on one's opinion and thoughts is haraam and prohibited.
• He also narrates two hadiths and two statements of the Sahabah in this regard under the heading “The mention of the narrations which were transmitted in the prohibition of saying something with regards to the interpretation of the Quran based on (one’s) opinion”:
• Ibn Abbas رضي الله عنهما said that the Messenger of Allah (صلى الله عليه وسلم) said, “Whosoever says (something) about the Quran according to his (own) opinion, then let him take his seat in the Fire.”
[Tirmithi also collected this hadith in his ‘Sunan’ #2951 and graded it sound. Tirmithi narrates it in: “The Chapters on the Tafsir of the Quran from the Messenger of Allah”, ”Chapter What has Been Related About The One Who Interprets the Quran According to His own Opinion”]
• Jundub ibn Abdullah رضي الله عنه said that the Messenger of Allah (صلى الله عليه وسلم) said, “Whosoever says (something) about the Quran according to his opinion and (even if) he is correct, he has surely made a mistake.”
• [Tirmithi also collected this hadith in his ‘Sunan’ #2952 under the same chapter. Tirmithi then commented, “This is how it has been reported from some of the people of knowledge among the Companions of the Prophet (صلى الله عليه وسلم), and others. They were very stern about this - about explaining the Qur'an without knowledge.]
• Ibn Jarir explains that even if this person was correct in his interpretation he has still spoken upon Allah without knowledge and this is a sin in itself, as was mentioned in the verse above. He says that if he was even correct, he was not positive that he was correct rather he simply guessed it and assumed it, which comes under the prohibition of ascribing to Allah without knowledge.
• Ibn Jarir also narrated the warning in the first hadith as a statement of Ibn Abbas رضي الله عنهما .
• He also narrates that Abu Bakr Siddique رضي الله عنه said, “Which earth will carry me, and which heaven will shade me, if I say something about the Book of Allah (عز وجل) according to my opinion or with that which I have no knowledge of.” [See: Tafsir Ibn Jarir Tabari Vol.1 Pg.71-74]
Then NAK makes some good points on how the Quran is perfect and that saying one has a problem with this verse is very dangerous.
Analysis:
• However, then interpreting the verse in a manner that coincides with one’s Western dogma, so as to not have a problem with the verse, is saying I have a problem with this verse in the manner understood by the Sahabah, Tabiun and all the previous mufassiroon. In other words I have a problem with the verse. This will be explained in some details below, in sha Allah.
• May Allah protect us from deviation and guide us.
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Post by justabro on Jul 30, 2016 5:49:04 GMT
Continued from #3
NAK says:
“Good women are subservient to Allah, I’m adding “to Allah”, because that’s what Qunoot is used in the Quran. It’s not subservient to their husbands. It’s Qa, Qunoot everywhere in the Quran like Dua-ul-Qunoot, Qaniteen, Qumoo lillah Qaniteen, it’s, every time it’s used for Allah. How you gonna say now it’s being used for husbands.”
Analysis:
Let us see what the mufassiroon, including the Nabi (صلى الله عليه وسلم), the Sahabah, Tabiun and those who came after said in the tafsir of “Qanitaat”.
• Abu Hurairah says that the Messenger of Allah (صلى الله عليه وسلم) said, “The best of women, when you look at her, she makes you happy; when you instruct her, she obeys you; and when you are absent, she guards your wealth and herself.” He said, “Then he (the Messenger of Allah صلى الله عليه وسلم) recited this same verseٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ {Nisaa: 34} till the end.”
[Collected by Abu Dawud Tayalisi in “Musnad” #2444, Tabari in ‘Tafsir’ Vol.6 Pg.693, Ibn Abi Haatim in ‘Tafsir’ Vol.3 Pg.941, Ibn Munzir in ‘Tafsir’ Pg.688, Baghwi in ‘Tafsir’ Vol.2 Pg.207-8]
• After narrating the hadith, Ibn Jarir Tabari commented, “This hadith from the Messenger of Allah (صلى الله عليه وسلم) indicates to the validity of what we said in its commentary, that what is meant is “Righteous in their Deen, obedient to their husbands and guardians for them concerning themselves and their wealth.”
• This is sufficient to prove that Qanitaat means obedient to husband. However we will list a few more mufassirun’s statements for further reinforcement and to show whose commentary Khan is dismissing so arrogantly.
• Ibn Abbas, Mujahid, Qatadah, Ikramah, Abu Malik, Ata, Suddi say: Qanitaat means Muti’aat المطيعات (obedient). N.B. When Ibn Kathir quoted Ibn Abbas and others he said “Obedient to their husbands.”
• Qataadah, Muqatil ibn Hayyan say: “Obedient to Allah and their husbands.”
• Sufyan Thawri, Ibn Jari Tabari: “Obedient to their husbands.”
[Tafsir Tabari Vol.6 Pg.691-2, Ibn Abi Hatim Vol.3 Pg.940-1]
• Wahidi: The word qunoot denotes obedience and it is general in the obedience of Allah and obedience of husbands.
• Razi: “The condition of a woman, it is either looked at, when she is in the presence of her husband or when he is absent. As for her condition when the husband is present, then Allah attributed her with being قانتة (qanitah). The basis of qunoot is continuous obedience. So the meaning is that they fulfill the rights of their husbands. This is apparently a statement. However, what is meant by it is the command to be obedient. Know that a woman will not be saalihah (righteous) except that she is obedient to her husband. Because Allah Ta’ala says, {فَٱلصَّـٰلِحَـٰتُ قَـٰنِتَـٰتٌ} )so the righteous women are obedient.) The alif and laam on a plural word denote istighraaq (a general and encompassing meaning). So this entails that every woman who is righteous, she will necessarily be obedient. Wahidi said […] As for the condition of the woman when her husband is absent, then Allah Ta’ala attributed her with his statement { حَـفِظَـٰتٌ لّلْغَيْبِ } (Guardians of the unseen). Know that the unseen is the opposite of the seen. The meaning is that they are guardians of the obligations of absence. This is in a few ways. One is she guards herself from zina (adultery) … Two is the protection of his wealth from destruction. Three is protecting his home from things that are not appropriate. It is narrated from the Prophet (صلى الله عليه وسلم) (that he said): “The best of women is: when you look at her, she makes you happy; when you instruct her, she obeys you; and when you are absent, she guards your wealth and herself.” Then he recited this verse.” [Tafsir Kabir]
• The following Tafaasir, all mention obedience to husband in the tafsir of the word qanitaat. The Tafaasir of: 1. Ibn Jarir Tabari (d.310 AH) 2. Ibn Munzir (d.318 AH) 3. Ibn Abi Hatim (d.337 AH) 4. Samarqandi (d.375 AH) 5. The Sufi, Makki ibn Abi Talib (d.437 AH) 6. Zamakhshari (d.538 AH) 7. Ibn ‘Atiyah (d.546 AH) 8. Raazi (d.606 AH) 9. Qurtubi (d.671 AH) 10. Baidhaawi (d.685) 11. Nasafi (d.710 AH) 12. Khaazin (d.725 AH) 13. Abu Hayyaan (d.754 AH) 14. Ibn Kathir (d.774 AH) 15. Fairoz-aabaadi (d.817 AH) 16. Suyuti (d.864 AH) 17. Tha’alibi (d.875 AH) 18. Haqqi, the Sufi (d.1127 AH) 19. Shawkani (d.1215 AH) 20. Aalusi (d.1270 AH)
N.B. These are all heavy weights in Tafsir. They are the ones the scholars of Ahlus Sunnah wal Jama’ah refer to in understanding the Quran Majid. Even Shaikh Rashid Ridha of Azhar (d.1354 AH), a scholar known for his liberal views, interpreted qanitaat as obedience to husbands in his ‘Tafsir Manaar’.
• Since the verse has already spoken of righteous women which entails obedience to Allah, qunoot will mean obedience to husbands in their presence and hafizaat will be guardians of chastity and their wealth in their absence. Qunoot can also mean both obedience to Allah and husbands. There is absolutely no grounds to say it does not mean obedience to husband but in the mind which is filled with kuffar philosophy.
• Using, the way the word qunoot is used in the Quran in other places, as evidence and ignoring how the Messenger, Sahabah, Tabiun and others explained it here, is nothing but arrogance. Even linguist like Ibn ‘Atiyah, Zamakhshari and Baidhaawi interpreted it to mean obedience to husbands. Rather all the mufassirun above were great scholars of the Arabic language with all its sciences, since this is a prerequisite of tafsir.
• Even if qunoot is to mean obedience to Allah, the shaikh of the mufassirs, grammarian and lexicographer, Ibn A’tiyah and the lexicographer of one of the best Arabic dictionaries, Al-Qamos, Faizoraabadi points out that if one takes obedience here to be of Allah, then it means with regards to their husbands.
• May Allah guide us in these times of confusion and protect us from deviation.
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Post by justabro on May 10, 2018 17:49:44 GMT
#5
Assalamu Aalaikum
May Allah reward you for posting this here. This admission of NAK along with the one on the following
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is what we will be discussing in the following post, in sha Allah. These are very important pronouncements which should wake people up from their slumber of blindly following the blind. Taqleed A’maa (Blind Following) is not when a blind person (awaam/non-aalim) follows a great Imam of insight, it is when the blind (awaam) follows the blind (non-aalim).
The part of the above link we will be discussing is the following:NAK said: “Secondly, often times the word Qur’aniyyoon is thrown my way. This guy always talks about the Qur’an, never about hadith. Though I’ve talked about this before, I will here again. I have regard for the subject of Hadith that is hard to put into words and appreciate that to be a muhaddith is to engage in some of the most rigorous, laborious and life consuming scholarship of any of the other Islamic sciences. In my early years learning about Islam, I would learn from brothers more knowledgeable than myself who were not hadith scholars and they would quote a hadith from Sahih Al Bukhari or Muslim or Sunnan Al-Tirmidhi. It was years later that I went through some of the same ahadith with an actual muhaddith only to discover that the context and scholarly understanding of the very same texts was so different than what a shallow translation yielded. This happened on multiple occasions. If ones understanding of the Qur’an can be problematic if not keeping in mind the historical context of revelation, and that is the word of Allah, that would certainly have to be of paramount importance when it comes to the hadith tradition. There’s far more to consider than whether or not a hadith is authentic. When did our blessed messenger say it? Who did he say it to? How was it acted upon? Are there other ahadith that complement its understanding? How did the early generations discuss this hadith? How did the fuqaha discuss this hadith? Did scholars of the past deal with potential misconceptions that may arise from this hadith if not properly understood in its rich language and context? These are a lot of questions and I for one do not suppose about myself that I can confidently comment on them without having learned them directly from a scholar of the subject. I’d rather not quote a hadith than to quote it with a partial understanding. I do cite the ahadith that I’ve had the honor of learning with certain muhadditheen for which I am eternally grateful. I also happen to have an ijazah in Al-Nawawi (may Allah show him loving mercy)’s collection of forty ahadith. Incidentally, I conducted a program a year ago called ‘Honoring the Messenger’ and part of it was to illustrate how it is impossible to believe in the book of Allah without believing in the Sunnah of His beloved Messenger SAW. So yeah, I believe in our sacred Hadith tradition and the flawless Sunnah of our messenger SAW but I’m unwilling to be reckless in citing it.” End quote of NAK. Where the innocent general public (FB followers) sees a ‘humble’ admission of a mistake (pokeman), the eye which studied at the feet of the ulama and remained in the company of the mashaaikh for years sees arrogance and insolence in the audacity to speak about the Kalaam of the Most High even after an admission of actual ignorance of the second source of Tafsir. [See Aalusi below]
What is clear from this response is that brother NAK does not have knowledge of the Prophetic Hadith. This admission of his is evidence that he has no right to render the Tafsir of the Quran Majid since an in-depth knowledge of Hadith, which also includes the statements of the Sahabah and Tabi’un, is a pre-requisite for Tafsir.
Rather, the Hadith of the Prophet ﷺ is the second source for the Tafsir and interpretation of the Quran Majid, the first being the Quran itself.
(1) Imam Sutyuti (d.911 AH) (رحمه الله) mentions in Itqaan, “Tafsir is permitted for the one who possess the knowledge of the sciences which a Mufassir is in need of and there are fifteen disciplines.” Amongst them the following were listed:
1. The causes of revelations (Asbabun Nuzool) and stories, because through the cause of revelation is the meaning of the revealed verse understood.
2. To know the Naasikh (Abrogator) and Mansookh (abrogated) so as to differentiate the muhkam from other than it.
3. Those ahadith which explain the mujmal and mubham.
All three of these subjects are related to the science of Hadith. [See Al-Itqaan Pg.2293-2297]
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Post by justabro on May 10, 2018 18:00:10 GMT
#6
This unanimously accepted principle of Tafsir is clearly mentioned by Allah Ta’ala, Himself, in many verses of the Quran Majid.
In the famous verse of Surah Aal-Imran, where Allah mentions the Prophet’s Mission ﷺ, He Ta’ala stated that teaching the Book which is the Quran is one of the Prophet’s duty. Allah Ta’ala says: لَقَدْ مَنَّ اللَّـهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ ﴿١٦٤ “Certainly Allah hath conferred a [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses, purifying them and teaching them the Book and the hikmah (Sunnah/wisdom/fiqh), although they had been before in manifest error.” (164)
A point to note here is that even though the Arabs of the time of Jahiliyah (era before Prophet-hood) were the most eloquent and proficient in the Arabic Language, Allah did not simply reveal the Quran and instruct them to SELF STUDY, rather He sent a human teacher, the Prophet ﷺ to teach them the Arabic Quran. This is why, self-taught ‘scholars’ had no say in Islamic discourse throughout the centuries. Unfortunately, in these times of corruption, many do-it-yourself ustaadhs are instructing on Deeni matters. They are deviated themselves and are leading others astray. [See Ma’ariful Quran Vol.1 Pg.335-337, Anwarul Bayan English Vol.1 Pg.132-133]
In the next verse Allah Ta’ala explicitly says that the hadith of the Rasool ﷺ is an explanation of the Quran Majid: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ﴿٤٤ “And We have also sent down unto you (O Muhammad) the reminder (the Quran), that you may explain clearly to the people what is sent down to them, and that they may give thought.” (44) {Surah An-Nahl} [See Ma’ariful Quran Vol.1 Pg.337]
Allah Ta’ala also said: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّـهُ ۚ “Surely We have revealed the Book to you (O Muhammad) with the truth that you may judge between people by means of that which Allah has taught you;” {Surah An-Nisaa:105}
Imam Shafi’ee (رحمه الله) cited this verse as an evidence when he said that everything that the Messenger of Allah ﷺ passed a judgement on is what he understood from the Quran. [Al-Itqaan by Suyuti Pg.2274]
Allah Ta’ala also said: مَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ ﴿٦٤ “And We have not sent down the Book (the Quran) to you (O Muhammad), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe.” (64) {Surah An-Nahl}
Therefore, from these verses it is clear that no one can endeavour on interpreting the Quran Majid without an in-depth knowledge of the Hadith of the Messenger of Allah صلى الله عليه وسلم.
(2) The great mufassir, Allamah Aalusi (رحمه الله) said while rebuking the one who does not accept the Prophetic Tafsir, “Whoever claims that taking the meaning of that hadith is weak because the word is general, and the restriction is against the original (state) then he has deviated very far, if the authentic hadith of the Messenger of Allah ﷺ has reached him. If not (i.e. if he is ignorant of the hadith) then he was insolent enough to do the Tafsir of the Book of Allah even though he is ignorant of the Ahadith of the Messenger of Allah صلى الله عليه وسلم. Is there any room for the statement or analogy of anyone after the statement of the Messenger of Allah ﷺ? How far! How impossible!” [Ruhul Ma’aani Vol.1 Pg.96]
'Consulting scholars’ as you go along is not knowledge of Hadith. Will any of you go for a surgery by a non-qualified person who will be consulting surgeons over the phone, via email or having them by their side as they go along in the procedure? Of course not. Then why have we lowered our standards with regards to whom we seek knowledge from?
Our Prophet warned us, "Indeed Allah does not take away knowledge by removing it from the people, but He takes away knowledge by taking the scholars, until there remains no scholar and the people begin to ask the ignorant leaders, so they give their verdict without knowledge. They will go astray and lead the people astray." [Bukhari #100, Muslim #2673]
The illustrious Tabi’e, Imaam Ibn Sereen (d. 110 AH) (رحمه الله) said, “This Knowledge is a Matter of Deen, so be careful who you take your Deen from.” (Muslim in his Muqaddimah, Baab 5 Pg.8)
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Post by justabro on May 10, 2018 18:32:57 GMT
#7 This principle has been echoed by the greats through out Islamic history. Below we will list a few statements of the great Scholars of Islam in this regard:
(3) Qadhi Abu Ya’laa (d.458 AH) (رحمه الله) said, “As for the Tafsir of the Sahabah (رضي الله عنهم) then it is wajib to refer to it. This is the apparent speech of Ahmed in many places of his book ‘Ta’atur Rasool’." After mentioning examples he said, "The reason for this is that they (Sahabah) witnessed the revelation and were present at its interpretation, therefore they know it. This is why we consider their statements evidence.” Then he mentions two opinions of Ahmed with regards to the Tafsir of the Tabi'un, which will be discussed by Imam Zarkashi below, in sha Allah.[Al-U’ddah fi Usool Fiqh Vol.3 Pg.721-724]
(4) After mentioning the difference of opinion and the interpretation of the verse وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ ﴿٨٧﴾ by the Prophet ﷺ, Qadhi Ibnul Arabi Maliki (d.543 AH) (رحمه الله), the muhaddith and faqeeh (رحمه الله) said, “After the Tafsir of the Prophet ﷺ, there is no Tafsir. And there is nothing for the one who turns away from it to other (opinions) but rebuke. If not for the Tafsir of the Prophet ﷺ, it was possible for me to write a concise thesis and mold from the peaks of Gnostic (ma’rifa) pure gold. However, the most valuable gem from the Prophet ﷺ is better and higher.” [Ahkamul Quran Vol.3 Pg.113] Subhanallah! The qualified Ulama had amazing knowledge and insight but they submitted to the Prophet's Tafsir. This is true and pure humility. (5) When speaking on the types of Tafsirs and means of preference between them, Sultanul Ulama Al-Izz 'Abdis Salam (رحمه الله) (d.660 AH) said, “Sometimes a person hesitates between the many possible meanings, some of which are equal to others and some are more preferred over others. The best opinion is the one upon which the Book (Quran) indicates towards in another place or the Sunnah (indicates towards) or the consensus of the Ummah or the context of the Speech.” [Al-Isharah ilal Ejaaz fee ba’dhi Anwa’il Majaaz Pg.220]
(6) In his book ‘An Approach to the Quranic Sciences’, Shaikhul Islam Mufti Muhammad Taqi Usmani (May Allah preserve him) said, “There are six sources of the exegesis or Tafsir of the Quran. They are, the: 1. Quran itself 2. Prophetic Traditions 3. Sayings of the Companions رضي الله تعالى عنهم 4. Sayings of the followers of the Companions 5. Arabic Lexicon and 6. Common sense.” [Pg.344]
Thereafter, he explains each one in detail. One of the details he mentioned is that “When one is faced with ambiguity or deeper sense or religious laws are being drawn from the verse, interpretation may not be made by means of Arabic Lexicon alone. In such a situation the basic sources of exegesis would be the Quran itself, Prophetic Traditions and statements of the Companions رضي الله تعالى عنهم and the Tabi’in. Only after that will recourse be had to the Arabic Language.” [Pg.357-358]
Another caution he made was under ‘Common Sense’ when he said, “But it should be remembered in this connection that the only such realities and deeper meanings drawn through reasoning shall be reliable as do not clash with other religious principles and the foregoing five sources. If anything is deduced by disregarding the rules of exegesis, it will have no standing in religion.” [Pg.360]
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Post by justabro on May 10, 2018 18:38:34 GMT
#8
(7) Shaikhul Islam Ibn Taimiyah (d.728 AH) (رحمه الله) said, “The most authentic method in that is to first explain the Quran with the Quran. This is because what is mentioned briefly in one place will be expounded upon in another place and what is summarised in one place will be explained in detail elsewhere. If you are unable to do this then use the Sunnah as it is an explanation of the Quran.” Thereafter Ibn Taimiyah quotes lmam Shafi’i and three of the verses mentioned above. Then he said, “This is why the Prophet ﷺ said, ‘lndeed I have been given the Book and something similar to it, the Sunnah.’ The Sunnah is also a form of revelation similar to the Quran although it is not recited as the Quran is recited.”
“The point here is that you seek to understand the Quran with the Quran. After this one goes to the Sunnah as the Prophet ﷺ said to Mu’adh ibn Jabal (رضي الله عنه) when he sent him to Yemen, ‘With what will you judge?’ He replied, ‘With the Book of Allah.’ He asked, ‘And if you do not find the ruling in it?’ He replied, ‘Then the Sunnah of the Prophet ﷺ.’ He then asked, ‘And if you do not find the ruling in it?’ He replied, ‘I will use my own judgement’ The Prophet struck his chest and said, ‘All praise is to Allah who has guided the emissary of the Messenger of Allah ﷺ to what pleases the Messenger of Allah ﷺ.’ This hadith is found in the books of Sunan and its chain of narration is sound.”
“Thus if you do not find the tafsir in the Quran or Sunnah you return to the statements of the Sahabah (companions) (رضي الله عنهم) for they are more knowledgeable regarding this as they witnessed the revelation of the Quran and the circumstances which surrounded its revelation. They also possessed complete understanding along with correct knowledge and righteous actions.
Abdullah ibn Mas’ud (رضي الله عنه) said “By the One besides whom there is no other god not a single verse has been revealed except that I know about whom it was revealed and where it was revealed. Were I to know of anyone more knowledgeable than me in this regard and I was able to reach him then I would travel to him.” ‘Amash relates from Abu Waa'il that lbn Mas’ud (رضي الله عنه) said, “When a man from amongst us would learn ten verses he would not proceed until he fully understood their meaning and acted upon them.”
Also from them, i.e. the scholars of the companions, is the ink and ocean of this nation, Abdullah ibn Abbas (رضي الله عنهما), the cousin of the Prophet ﷺ. He (i.e. lbn Abbas) was also known as the interpreter of the Quran due to the blessings of the dua the Prophet ﷺ made for him, “O Allah give him understanding of the religion and teach him the interpretation [of the Quran].”
“If one is unable to find the explanation of a verse in the Quran or Sunnah and does not find any relevant commentaries from the companions then many of the scholars used the statements of the (Tabieen) successors such as Mujahid ibn Jabr who was a marvel in this science. Muhammad ibn Ishaq said that he was informed by Abaan ibn Saalih that Mujahid said, “I recited the whole Quran to lbn Abbas three times from beginning to end stopping him at each verse and asking him about it.”
“Other such successors (Taabiun) are Saeed ibn Jubair, lkrimah the freed slave of lbn Abbas, Ata ibn Abi Rabaah, Hasan Al-Basri, Masruq ibn Al-Ajda’, Saeed ibnul Musayyib, Abul Aaliyah, Rabi’ ibn Anas, Qatadah, Dhahhak ibn Muzaahim and others (رحمهم الله) from the Tabiun, their students and those who followed them.”
[Muqaddimah Fi Usool Tafsir by Ibn Taimiyah Pg.93-104. Translation taken with some edits from “An Explanation of Shaykh al Islam Ibn Taymiyyah's Introduction to the Principles of Tafsir” Pg.155-170]
(8) The great mufassir and muhaddith Hafidh Ibn Kathir (رحمه الله) has placed this passage of Ibn Taimiyah as an introduction to his world renowned and widely accepted Tafsir. [See Tafsir Ibn Kathir Vol.1 Pg.6-12]
(9) Imam Suyuti (رحمه الله) also summarized this passage in his book on the principles of Tafsir, ‘At-Tahbeer fi Ilmit Tafsir’ [Pg.323-324].
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Post by justabro on May 10, 2018 18:42:35 GMT
#9
(10) Allamah Zarkashi (d.794 AH) (رحمه الله) said in his book on the principles of Tafsir, ‘Al-Burhaan’, “There are many sources for the seeker of Tafsir, four of which are the primary ones (ummahaat). The first is transmission from the Messenger of Allah ﷺ. And this is the most superior, however it is necessary to refrain from weak and fabricated narrations as there are many.”
“The second (source) is to take the statement of the Sahabi because his Tafsir according to them is on the level of an elevated statement of the Prophet ﷺ, as Hakim said in his Tafsir.” Thereafter Zarkashi mentions the statement of Ibn Mas’ud (رضي الله عنه), related in Ibn Taimiyah’s passage and he listed some other mufassirun from the Sahabah (رضي الله عنهم).
Then he said, “There are two narrations from [Imam] Ahmed in referring to the statement of the Tabi’ee. Ibn Aqeel chose the prohibition and they narrated this from Shu’bah. However, the action of the Mufassirun is against this. They (mufassirun) have surely mentioned their (Tabi’un’s) statements in their books.” By this, Zarkashi refutes those who say not to take from the Tabi’un. He then lists the following Tabi’un whom the mufassirun quote extensively in their books:
1. Dhahhak ibn Muzaahim
2. Sa’eed ibn Jubair
3. Mujahid
4. Qatadah
5. Abul ‘Aaliyah
6. Hasanul Basri
7. Ar-Rabi’ ibn Anas
8. Muqatil ibn Sulaiman
9. ‘Ata ibn Abi Salamah Al-Khurasani
10. Murrah Al-Hamdani
11. Ali ibn Abi Talhah Al-Wabili
12. Muhammad ibn Ka’b Al-Qaradhi
13. Abu Bakr Al-Asamm ‘Abdur Rahman ibn Kaisan
14. Ismail ibn Abdur Rahman Al-Suddi
15. Ikramah Mawla Ibn Abbas
16. ‘Atiyah Al-Awfi
17. ‘Ata ibn Abi Rabah
18. Abdullah ibn Zaid ibn Aslam.
After listing these names, Allamah Zarkashi emphasis the status and importance of the tafsir of the Tabi’un. He said, “These are the Tafsirs of the earlier famous [Tabi’een] scholars. Majority of their statements, they took from the Sahabah (رضي الله عنهم).” Thereafter Imam Zarkashi gave an interpretation of the other opinion of Ahmed and said that what Ahmed probably meant is that one does not have to follow the analogy or ijtihadi opinions of the Tabi’un. He said, “Maybe the difference of narration from Ahmed is regards to their opinions and views (اراء).”
Thereafter Imam Zarkashi list over 20 great muhaddithun/mufassirun who compiled books of Tafsirs and collected the statements of both the Sahabah and Tabi’un with regards to Tafsir. They are as follows:
The Tafsir of:
1. Sufyan ibn ‘Uyainah
2. Waki’ ibn Jarrah
3. Shu’bah ibn Hajjaj
4. Yazid ibn Harun
5. Al-Mufaddhal
6. Abdur Razzaq ibn Hammam Al-San’ani
7. Ishaq ibn Rahwaih
8. Ruh ibn ‘Ubadah
9. Yahya ibn Quraish
10. Malik ibn Sulaiman Al-Harawi
11. Abd ibn Humaid Al-Kasshi
12. Abdullah ibn Jarrah
13. Hushaim ibn Bashir
14. Salih ibn Muhammad Al-Yazidi
15. Ali ibn Hujr ibn Iyas Al-Sa’di
16. Yahya ibn Muhammad ibn Abdillah Al-Harawi
17. Ali ibn Abi Talha
18. Ibn Mardawaih
19. Sunaid
20. Al-Nasai
21. And others.
Then Zarkashi said, “Much of that (Tafsir of Sahabah and Tabi’un) have also been collected in Musnad Ahmed, (Musnad) Bazzar and the Mu’jam of Tabarani.”
Then as the cherry on top, he mentions,
“Then Muhammad ibn Jarir Tabari collected for the people all the scattered Tafasir and brought the distant near.”
[Al-Burhaan fi Uloomil Quran by Zarkashi Vol.2 Pg.156-159]
This brings us to our next point of grave concern. NAK’s repulsive disrespect and disregard of Imam Tabari رحمه الله.
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