Indexed OCR Text

واسود ماؤها، ورمت بالزبد من كثرة الماء بها، وأخبر سعد بأن كسرى يزدجرد عازم على
أخذ الأموال والامتعة من المدائن إلى حلوان، وأنك إن لم تدركه قبل ثلاث فات عليك
وتفارط الامر.
فخطب سعد المسلمين على شاطئ دجلة، فحمد الله وأثنى عليه وقال إن عدوكم قد
اعتصم منكم بهذا البحر فلا تخلصون إليهم معه، وهم يخلصون إليكم إذا شاؤا فينا
وشونكم في سفنهم، وليس وراءكم شئ تخافون أن تؤتوا منه، وقد رأيت أن تبادروا
جهاد العدو بنياتكم قبل أن تحصركم الدنيا، ألا إني قد عزمت على قطع هذا البحر إليهم.
فقالوا جميعا: عزم الله لنا ولك على الرشد فافعل.
فعند ذلك ندب سعد الناس إلى العبور. ثم أقحم فرسه فيها واقتحم الناس ... وقد أمر سعد
المسلمين عند دخول الماء أن يقولوا: نستعين بالله ونتوكل عليه، حسبنا الله ونعم الوكيل،
ولا حول ولا قوة إلا بالله العلي العظيم.
ثم اقتحم بفرسه دجلة واقتحم الناس لم يتخلف عنه أحد، فساروا فيها كأنما يسيرون على
وجه الارض حتى ملؤا ما بين الجانبين، فلا يرى وجه الماء من الفرسان والرجالة، وجعل
الناس يتحدثون على وجه الماء كما يتحدثون على وجه الأرض، وذلك لما حصل لهم من
الطمأنينة والامن، والوثوق بأمر الله ووعده ونصره وتأييده، ولان أميرهم سعد ابن أبي
وقاص أحد العشرة المشهود لهم بالجنة، وقد توفي رسول الله صلى الله عليه وسلم وهو عنه
راض، ودعا له، فقال: اللُّهُمَّ أجب دعوته، وسدد رميته .!
قال أبو نعيم الأصبهاني في دلائل النبوة (رقم: ٥٠٣، عبور سعد بن أبي وقاص بعسكره دجلة
على متن الماء): أخبرنا محمد بن العباس بن حيويه وكيل دعلج من كتابه فيما أرى ثنا أحمد
بن جعفر بن أحمد القاري قال: ثنا أبو عبيدة السرى بن يحيى ثنا شعيب بن إبرابيم ثنا
سيف بن عمر التيمي عن محمد وطلحة والمهاب وعمرو وسعيد والنضر عن ابن الرفيل لما
نزل سعد فذكر القصة بطولها ... الخ.
وفي رواية له (رقم ٥٠٤) قال: حدثنا شعيب عن سيف عن رجل عن أبي عثمان النهدى ...
الخ.
1 البداية والنهاية: 7017.
321

وفي رواية له (رقم ٥٠٥) قال: قال شعيب عن سيف عن بدر بن عثمان عن أبي بكر بن
حفص بن عمر قال :... الخ.
وفي رواية له (رقم ٥٠٦) قال: وثنا سيف عن الأعمش عن حبيب بن صهبان أبي مالك
قال :... الخ.
(وكذا ذكره ابن جرير الطبرى فى التاريخ (٤٦٦/٢)، وابن الاثير فى الكامل فى التاريخ
(٤٣١/١)، والشيخ يوسف الكاندبلوى فى حياة الصحابة (٣٧٤/٤، باب تسخير البحار لهم.
قلت: إسناده ضعيف، لأن مداره على (١) سیف بن عمر وہو ضعيف.
قال ابن حجر فى التقريب (ص ١٤٢): ضعيف فى الحديث عمدة فى التاريخ أفحش ابن
حبان القول فيه. وفى التحرير على التقريب (١٠١/٢): بل متروك فحديث ضعيف جداً وإذا
كان ابن حبان قد أفحش القول فيه فابن حجر لم يصف بما يستحق فهو متروک كما قلنا
وحتى أخباره فى التاريخ ليست بشيء فقد قال أبو حاتم الرازى: متروک، يشبه حديثه
حديث الواقدى، وقال البرقاني عن الدارقطنى: متروك، وقال أبو داود ويعقوب بن سفيان:
ليس بشيء.
وللمزيد انظر: الضعفاء لابن الجوزى: ٣٥/٢، ترجمة: ١٥٩٤، وتهذيب الكمال: ٣٢٦/١٢.
(٢) وشعيب بن إبرابيم وبو مجهول، قال الإمام الذيي فى الميزان (٤٦٥/٢): فيه جهالة.
Allāh ta ālā knows best.
In which battle was "Ya Muhammadahu" used as a slogan by the Sahabah?
Question
In which battle after the demise of Rasūlullah sallallahu 'alayhi wa
sallam was "Ya Muhammadāhu" used as a slogan by the Sahabah? If
calling out for help to anyone other that Allah ta'ala is impermissible,
how did the Sahabah make it their slogan?
Answer
This was the slogan of the Sahabah radiyallahu 'anhum in the Battle of
Yamamah which was fought in 11 A.H. against Musaylamah, the
impostor, and the Banu Hanifah. The purpose of the Sahabah using
this slogan was not on the basis of believing Rasūlullah sallallahu 'alayhi
wa sallam to have an influence on matters and to seek his assistance.
322

Rather, it was said as an expression of love. The word "Ya" is not
necessarily a call in every situation. It is also used to express love,
sorrow, worry and a wish. For example, when a person is ill, he
exclaims: "O mother!" It is not his intention to make his mother hear
his call. It is to express his love and worry. The expression of love is
always found in the hearts.
The Ahadith and speech of poets are indicative of this. When Hadrat
Ibrāhīm passed away, Rasūlullāh sallallahu 'alayhi wa sallam said:
إنا بفراقك يا إبراهيم لمحزونون. 1
O Ibrahim! We are certainly grieved by your separation.
A poem contains the following couplet:
ألا يا رسول الله أنت رجائنا - وكنت بنا برًا ولم تكن جافيا
O Rasūlullah! You are our hope. You were kind to us, you were not harsh and
stern.
Arabic grammar books state that the words "Ya" and "Wah" are used
to express lamentation.
Hadrat Fatimah radiyallahu 'anhā said the following when Rasūlullah
sallallahu 'alayhi wa sallam passed away:
يا أبتاه أجاب ربا دعاه، يا أبتاه إلى جبرئيل ننعاه، يا أبتاه جنة الفردوس مأواه.
O my beloved father! You responded to your Sustainer who called you. O my
beloved father! To Jibra'il we will announce your demise. O my beloved father!
May Jannatul Firdaus be your abode.
كتب إلي السري عن شعيب عن سيف عن الضحاك بن يربوع عن أبيه عن رجل من بني
سحيم قد شهدها مع خالد قال لما اشتد القتال وكانت يومئذ سجالا إنما تكون مرة على
المسلمين ومرة على الكافرين ... ثم برز خالد حتى إذا كان أمام الصف دعا إلى البراز وانتمى
وقال أنا ابن الولید العود أنا ابن عامر وزید ونادی بشعارهم یومئذ وکان شعارهم یومئذ یا
محمداه فجعل لا يبرز له أحد إلا قتله.2
1 رواه البخاري: 1\266.
2 تاريخ الأمم والملوك للطبري: 3\250.
323

... Khalid radiyallahu 'anhu then went forward until he was in front of the
battle line and challenged anyone to single combat. He mentioned his lineage
by saying: I am the son of al-Walid ... He then announced with their slogan
which on that day was "Ya Muhammadahu". Subsequently, he killed every
person who came forward to challenge him.
وكذا نقل ابن الأثير في الكامل في التاريخ (2\364) في ذكر مسيلمة وأهل اليمامة سنة 11،
وابن كثير في البداية والنهاية (71716) في مقتل مسيلمة الكذاب سنة 11ه.
There are objections to some of the narrators of the above narration:
سيف وهو سيف بن عمر التيمي أكثر الطبري الرواية عنه في تاريخه، قال ابن عدي بعض
أحاديثه مشهورة وعامتها منكرة لم يتابع عليها، وقال ابن حبان: يروي الموضوعات عن
الأثبات وقالوا: إيه يضع الحديث، اتهم بالزندقة، وقال الحاكم: اتهم بالزندقة وهو في
الرواية ساقط. "وقد مر الكلام عليه آنفا."
ضحاك بن يربوع، قال ابن حجر في اللسان (2\338، ترجمة: 3960)، والذهبي في الميزان
(4113): قال الأزدي: حديثه ليس بالقائم.
رجل من بني سحيم: مجهول.
شعيب بن إبراهيم وهو مجهول، قال الإمام الذهبي في الميزان (2\465): فيه جهالة.
To sum up, this narration is not reliable and not worthy of being
furnished as a proof. Even if the narration was affirmed, the meaning
of "Ya Muhammadahu" will be as explained above. The pious
predecessors would utter the words "Ya Rasulallah", etc. solely when
overcome by intense love and not by having the belief that he was
present or other similar baseless beliefs. This issue was discussed
previously in the chapter on beliefs. Refer to it.
Allāh ta ālā knows best.
324

The Book of Tafsir and Tajwid
The reasons for Isra'īlī narrations in tafāsīr
Question
Jalalayn which is written by 'Allamah Suyūtī and Mahalli
rahimahumallāh contains many Isrā'īlī narrations. The grand status of
these scholars demanded that they abstain from quoting such
narrations. Why did they permit Isra'īlī narrations in their tafāsīr?
Answer
The following could be the reasons for including Isra'īlī narrations:
1. Bearing in mind that they are narrated through several chains
of transmission, some commentators included them in their
tafāsīr while disregarding their sources. From example, the
story of Gharanīq and the story of Harut and Marut have been
accepted by even a Muhaddith of the calibre of Hafiz Ibn Hajar
rahimahullāh.
2. Some of the scholars did not have much affinity with the
science of Hadith narrators and so they included these
narrations.
3.
Some of the scholars did have some affinity with the science of
Hadith narrators, but due to the presence of the chains of
transmission, they left it to the reader and teacher to
investigate the level of the narration.
4. Due to writing for a short period of time or in the early stages
of their lives, some writers overlooked certain things.
Subsequently, these were quoted from generation to
generation.
The following is stated in Manāhil al-'Irfan fi 'Ulum al-Qur'an:
وأما تفسير القرآن بما يعزى إلى الصحابة والتابعين فإنه يتطرق إليه الضعف من وجوه
منها:
اختلاط الصحيح بغير الصحيح ونقل كثير من الأقوال المعزوة إلى الصحابة أو التابعين من
غير إسناد ولا تحر مما أدى إلى التباس الحق بالباطل.
325

زد على ذلك أن من یری رأیا یعتمده دون أن يذكر له سندا ثم يجيء من بعده فينقله على
اعتبار أن له أصلا ولا يكلف نفسه البحث عن أصل الرواية ولا من يرجع إليه هذا
القول.
أن تلك الروايات مليئة بالإسرائيليات ومنها كثير من الخرافات التي يقوم الدليل على
بطلانها ومنها ما يتعلق بأمور العقائد التي لا يجوز الأخذ فيها بالظن ولا برواية الآحاد بل
لا بد من دليل قاطع فیھا ...
قال الإمام أحمد ثلاثة ليس لها أصل التفسير والملاحم والمغازي وذلك لأن الغالب عليها
المراسيل ...
وكلمة الإنصاف في هذا الموضوع أن التفسير بالمأثور نوعان أحدهما ما توافرت الأدلة على
صحته وقبوله وهذا لا يليق بأحد رده ولا يجوز إهماله وإغفاله ولا يجمل أن نعتبره من
الصوارف عن هدي القرآن بل هو على العكس عامل من أقوى العوامل على الاهتداء
بالقرآن.
(ثانيهما) ما لم يصح لسبب من الأسباب الآنفة أو غيرها وهذا يجب رده لا يجوز قبوله ولا
الاشتغال به اللُّهُمَّ إلا لتمحيصه والتنبيه إلى ضلاله وخطئه حتى لا يغتر به أحد ...
وقد أشار ابن خلدون إلى أن العرب لم يكونوا أهل كتاب ولا علم وإنما غلبت عليهم
البداوة والأمية وإذا تشوفوا إلى معرفة شيء مما تتشوف إليه النفوس البشرية في أسباب
المكونات وبدء الخليقة وأسرار الوجود فإنما يسألون عنه أهل الكتاب قبلهم ويستفيدون
منهم إلى أن قال وهؤلاء مثل كعب الأحبار ووهب بن منبه وعبد الله بن سلام فامتلأت
التفاسير من المنقولات عنهم وتلقيت بالقبول لما كان لهم من المكانة السامية ولكن
الراسخين في العلم قد تحروا الصحة وزيفوا ما لم تتوافر أدلة صحته ...
قد رووا ما رووه على أنه مما كان في الإسرائيليات فتقبلها الآخذون على أنها من الإسلاميات
ولهذا يجب النظر في هذه المرويات فإن كانت مما يقرره الإسلام قبلناها وإن كانت مما يرده
رددناها وإن كانت مما سكت عنه سكتنا عنها عملا بقوله إذا حدثكم أهل الكتاب فلا
تصدقوهم ولا تكذبوهم رواه البخاري بهذا اللفظ.1
1 مناهل العرفان في علوم القرآن: 49611.
326

The author of Tafsirau Mei Isra'īlī Riwayat lists the well-known books of
tafsir and writes:
The above-mentioned books contain vast amounts of Isra'ilī and
fabricated narrations. Many of these books mention these narrations
in order to refute them. However, some of the books do not condemn
them; they merely suffice with mentioning them, but the sanad for
each narration is quoted. In the light of the sanad, we can - to a
certain extent - differentiate between right and wrong, and between
the Isra'ilī and Islamic narrations. From the Mufassirun whom we
listed, Hafiz Ibn Kathir rahimahullah paid the most attention to refuting
Isrā'īlī narrations. This is because he is also a Muhaddith who is
knowledgeable in the science of Hadith narrators and Hadith
assessment. Each of his refutation takes on an academic proof.
'Allāmah Ālūsī rahimahullah is from among the latter day Mufassirūn
who was a scholar of the 13th century. He was an expert is several
sciences and arts. Furthermore, the books of the past scholars were
before him. This is why he mentioned all the Isra'īlī narrations
pertaining to a verse at one place. He then goes into detail on each
narration.
In the present era of academic decline, it becomes difficult to free
one's self from the confusion and misunderstanding which result from
reading these narrations. Every person is not a Muhaddith. Every
person is not conversant with the science of Hadith narrators. The
general reader does not have a criterion through which he could
differentiate the genuine from the counterfeit. 'Allamah Suyūtī
rahimahullah wrote a book on fabricated narrations titled al-La'alī al-
Masnu'ah fi al-Ahādīth al-Maudu'ah. Despite this, he quotes fabricated
Ahādīth in certain places of his tafsir without stating that it is
fabricated.1
'Allāmah Jalāl ad-Dīn Mahallī rahimahullah was a senior Mufassir and
his tafsir enjoys world-wide acceptance. However, because he was not
a Muhaddith and not an expert in Hadith assessment, he occasionally
quotes unverified and incorrect narrations and statements which the
'ulama' have refuted. It is said with regard to Jalal ad-Din Suyūtī
rahimahullah that six years after his teacher, Jalal ad-Dīn Mahallī
rahimahullah, passed away, he wrote the second half of Jalalayn at the
age of 21 in a period of 40 days in the same style as his teacher's.
Bearing in mind that he was a Muhaddith, he quotes fewer Isra'īlī and
1 Tafsīrau Mei Isrā'īlī Riwāyāt, p. 45.
327

unauthentic narrations than 'Allamah Mahallī rahimahullah. After
writing this tafsir in such a short period of time, he became occupied
in teaching and probably did not get an opportunity to re-check and
review his work.
Allāh ta'ālā knows best.
Ta'awwudh and tasmiyah when reading Tafsir Jalalayn
Question
When the Jalalayn lesson commences, will the teacher and students
read A'ūdhu Billah ... or is Bismillah ... alone sufficient?
Answer
The teacher and students will read Bismillah ... at the start of the lesson.
The ta'awwudh is subservient to the recitation of the Qur'an; and the
teacher and students do not intend the recitation of the Qur'an. This is
why the tasmiyah is sufficient.
Radd al-Muhtār states:
وحاصله إذا أراد أن يأتي بشئ من القرآن كالبسملة والحمدلة، فإن قصد به القراءة تعوذ
قبله وإلا فلا، كما لو أتى بالبسملة في افتتاح الكلام كالتلميذ حين يبسمل في أول درسه
للعمل فلا يتعوذ، وكما لو قصد بالحمدلة الشكر، وكذا إذا تكلم بغير ما هو من القرآن
فلا یسن التعوذ بالا ولى.1
Al-Fatāwā al-Hindīyyah states:
إذا أراد أن يقول: بسم الله الرحمن الرحيم، فإن أراد افتتاح أمر لا يتعوذ، وإن أراد قراءة
القرآن يتعوذ، كذا في السراجية.2
The following is stated in al-Bahr ar-Ra'iq:
يعني أن التعوذ سنة القراءة فيأتي به كل قارئ للقرآن لأنه شرع لها صيانة عن وساوس
الشيطان فکان تبعا لها. 3
1 فتاوى الشامي: 1\489.
2 الفتاوى الهندية: 5\316.
3 البحر الرائق: 31011.
328

Hadrat Muftī Muhammad Shafi Sahib rahimahullāh writes in Ma'ārif al-
Qur'an under the following verse:
فإذا قرأت القرآن فاستعذ بالله من الشيطان الرجيم.
When you intend reading the Qur'an, seek refuge in Allah from Shaytan the
accursed one.1
Apart from the recitation of the Qur'an, when reading any other
speech or book, it is not Sunnah to read A'udhu Billah ... One should only
read Bismillah ... 2
Allāh ta'ālā knows best.
Tafsir bi ar-ra'y
Question
A tribulation started here in Laudium [South Africa] since quite some
time, viz. tafsir bi ar-ra'y (tafsir of the Qur'an based on one's own
opinion). Male and female university students, traders and other
professionals assemble for [what they call] Dars-e-Qur'an (Qur'an
lessons). One person reads a verse of the Qur'an and then translates it
from any translation or tafsir. Then he addresses each one in the
assembly saying: "What is your opinion about this verse? What do you
think is established and proven from this verse?" The tafsir continues
in this way and they refer to it as Dars-e-Qur'an.
I respectfully request you to explain the ruling of the Shari'ah with
regard to tafsir bi ar-ra'y? Is it permissible to make tafsir according to
one's understanding and intellect as described in the question? Kindly
provide a detailed and referenced answer.
Answer
Muftī 'Abd ar-Rahim Sahib writes:
The method of Dars-e-Qur'an as described in the question is not Dars-
e-Qur'an. Rather, it is an unlawful occupation for the distortion of the
Qur'an which Hadrat Mu'adh ibn Jabal radiyallahu 'anhu foretold.
Badhl al-Majhud the commentary of Abu Dawud quotes the following
statement of Hadrat Mu'adh ibn Jabal radiyallahu 'anhu: An era of trials
and tribulations is to come after you. There will be an abundance of
wealth and the Qur'an will become so common that everyone - the
1 Sūrah an-Nahl, 16: 98.
2 Ma'ārif al-Qur'an, vol. 5, p. 389.
329

believer, the hypocrite, men, women, the young and old, the slaves
and free people - will start reading it (and consider himself to be an
expert in the Qur'an). A person will ask: "Why are people not following
me whereas I have studied the Qur'an? They will not follow me unless I
fabricate something new (i.e. I do not engage in tafsir bi ar-ra'y)."
Hadrat Mu'adh ibn Jabal radiyallahu 'anhu then said: You must
continually strive to protect yourself against new innovations because
whatever bid'ah is initiated, it will be deviation.1
Thus, the person who formulates meanings of the Qur'an on the basis
of his mind and intellect, and makes tafsir according to his whims is
actually moving towards distorting the Qur'an, and this is one of the
worst forms of deviation and misguidance. He is a true manifestation
of the statement of Rasūlullah sallallahu 'alayhi wa sallam:
ضلوا فأضلوا.
They are astray and they lead others astray.2
[The programme you described in the question] is the way of Parwezīs
and Munkirīn-e-Hadith.3 It is not permissible to join and take a part in
such an assembly. When the following verse comes before them, they
all say that shortening the salah on a journey is not because of the
journey itself but due to fear of affliction. Whereas Rasūlullah sallallahu
'alayhi wa sallam always shortened the salah while on a journey. [The
verse referred to is]:
فليس عليكم جناح أن تقصروا من الصلوة ان خفتم ان يفتنكم الذين كفروا.
When you are travelling in the land there is no sin on you in reducing
something from your salah if you fear that the unbelievers will afflict you.4
Ahsan al-Fatāwā states:
For a person to write a tafsir, it is essential for him to have total
proficiency in 15 sciences:
(1) علم لغت، (2) علم نحو، (3) علم صرف، (4) علم اشتقاق، (5) علم معاني، (6)
علم بيان، (7) علم بديع، (8) علم القراءت، (9) علم أصول الدين، (10) علم أصول
1 Badhl al-Majhud, vol. 8, p. 191.
2 Fatāwā Rahīmīyyah, vol. 4, p. 120.
3 Those who reject Hadith.
4 Sūrah an-Nisa', 4: 101.
330

فقه، (11) أسباب النزول والقصص، (12) ناسخ ومنسوخ، (13) علم فقه، (14) علم
حديث، (15) علم الموهبة.
Hadrat Muftī Muhammad Taqī Sahib writes:
هُوَ الَّذِيْ بَعَثَ فِي الأُمِّيَّيْنَ رَسُوْلاً مِّنْهُمْ يَتْلُوْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ
وَالْحِكْمَةَ
It is He who raised among the unlettered people a Messenger from among
themselves, reciting to them His verses, purifying them, and teaching them the
Book and wisdom.1
These are the objectives which Hadrat Ibrahim 'alayhis salām
supplicated for to be given to Rasūlullah sallallahu 'alayhi wa sallam. His
supplication is mentioned in the Qur'an as follows:
رَبَّنَا وَابْعَثْ فِيْهِمْ رَسُوْلاً مِّنْهُمْ يَتْلُوْا عَلَيْهِمْ ابْتِكَ وَيُعَلِّمُهُمُ الْكِتَبَ وَالْحِكْمَةَ وَيُزَكِّيْهِمْ
O our Sustainer! Send to them a Messenger from among themselves, who will
recite to them Your verses and teach them the Book and wisdom, and purify
them.2
In the above-quoted verses, four clear and distinguished
responsibilities have been delegated to Rasūlullah sallallahu 'alayhi wa
sallam:
1. To read the verses of the Qur'an to the people.
2. To teach them the Qur'an.
3. To teach them wisdom.
4. To purify them.
The Qur'an leaves no doubt whatsoever as regards the responsibilities
of Rasūlullah sallallahu 'alayhi wa sallam and that he has to merely read
the verses and leave the people to do as they like, to explain the verses
as they wish, and practise on them according to their whims. Rather,
he was also sent to teach people the Qur'an. Since teaching was not
enough, he was instructed to teach them wisdom which is an
additional thing to the Qur'an. It does not stop there; rather, he was
also given the duty of purifying people. This means that in addition to
1 Sūrah al-Jumu'ah, 62: 2.
2 Sūrah al-Baqarah, 2: 129.
331

the formal teaching of the Qur'an and wisdom, arrangements must
also be made for their practical training. This is so that people can
practise according to the teachings of the Qur'an and wisdom which
are in line with Allah's pleasure.
This verse explains the following four duties of Rasūlullah sallallahu
alayhi wa sallam:
1. As regards the reading and recitation of the Qur'an,
Rasūlullah's manner of reading is the proof.
2.
As regards the explanation of the Qur'an, his words and
actions have the final say.
3. Rasūlullāh sallallahu 'alayhi wa sallam is the fountain and source
of religious guidance which is based on learning wisdom.
4. The responsibility of practical training to ensure that people
practise in the light of the teachings has been placed on
Rasūlullāh's shoulders.
For the realization of these responsibilities and objectives, it was
essential for Rasūlullah's teachings - whether verbal or practical - to
be compulsorily obeyed by his followers. Muslims who are under his
training must listen to him and be made to practise on what he says.
From the above four duties, the essential demand of two and three -
i.e. teaching the Qur'an and wisdom - is that Rasūlullah's statements
be compulsorily practised by his followers. The demand of the
responsibility of practical training (point number four) is that
Rasūlullah's actions be a model for the ummah and it must be made to
adhere to them.
This is not a merely logical deduction derived from the above-quoted
verses of the Qur'an. Rather it entails clear injunctions of countless
verses of the Qur'an under which obedience to Rasūlullah sallallahu
'alayhi wa sallam has been made obligatory. The Qur'an uses two
different definitions when referring to these injunctions: (1) itã'ah (to
accept what is said), (2) ittiba' (to obey). The first is connected to
Rasūlullah's injunctions and teachings while the second concerns his
actions. By instructing Muslims to accept and obey, Rasūlullah's
statements and his actions have both been accorded absolute
evidence.1
1 Hujjīyat-e-Hadīth, pp. 10-12.
332

In short, the Qur'an is a comprehensive and complete book. Probably
no one takes the comprehensiveness of the Qur'an to mean that it does
not need education and elucidation, and that people will be able to
understand its meanings and import without the teaching of any
Messenger. Had this been the case, the Qur'an would have been sent
down directly to the houses of Muslims and they would have been
ordered to read and study it, and to acquire Allah's pleasure. The
reality is totally the opposite. Rasūlullah sallallahu 'alayhi wa sallam was
first commissioned and the Qur'an was then revealed to him. In other
words, the teacher was sent first and the education followed. This is
why it took 23 years to send down the Qur'an. It was not the
responsibility of the teacher to merely read it to the people. Rather, he
had to demonstrate to them practically and make them practise as
well. This is why it took 23 years for the revelation of the Qur'an. The
Sahābah radiyallahu 'anhum were all guided and became examples for
the entire world. consequently Allah ta'ala issued a certificate in the
Qur'an in favour of Rasūlullah's obedient students. In this way, just as
Allah's Book and the words of His beloved sallallahu 'alayhi wa sallam
will remain alive until the day of Resurrection, this certificate will also
remain. The certificate was:
رضي الله عنهم ورضوا عنه
Allah is pleased with them and they are pleased with Him.
Rasūlullah's 23-year effort and the sacrifices of the Sahabah radiyallahu
'anhum were behind this certificate. The first educational lesson was
established in Masjid-e-Nabawī and continues to this day. If mere
knowledge of Arabic and a little intelligence were enough to
understand the Qur'an, then the Arabs of those days were more
eligible for it than the wandering non-Arabs of today. Those Arabs
could stand up and compose countless poems spontaneously. Their
memories were so powerful that they could memorize thousands of
verses of poetry. Hadrat Abū Hurayrah radiyallahu 'anhu knew 5 374
Ahādīth from memory. However, no one could even wittingly write on
any page of history that he said that the Qur'an is sufficient for me, I
will understand it by myself and find guidance. A statement which
contains such a theme is not established from any Sahābī.
The fact of the matter it that this is an extremely dangerous
conspiracy of the enemies of Islam who are - from the very first day -
striving to obliterate Islam. They always failed. They then tried to spoil
the Muslims through slogans from the so-called lovers of the family of
333

Rasūlullāh sallallahu 'alayhi wa sallam, in the name of love for Rasūlullah
sallallahu 'alayhi wa sallam, and sometimes in the name of ghayr
muqallidīyyat. Despite this, they could not realize their objectives.
Their final effort was that instead of breaking the chandelier of Islam
from different sides, they should rather fling it to the ground and
cause it to spread into smithereens so that the Muslims cannot even
gather it. The call of the Ahl-e-Qur'an is a fundamental and important
link of this conspiracy. Naïve Muslims are invited and told: "Come, we
will read the Qur'an and take guidance from it. We do not need any
'ulama' for this." This, despite the fact that the one who shouts out the
slogans himself does not know the fundamental principles of teaching
the Qur'an. The final consequence of this is that those who initiated
this will never accept the truth. The following verse applies totally to
them. Yes, the recent initiates who joined them generally repent after
the issue is explained to them. [The verse is]:
ختم الله على قلوبهم
Allah has set a seal on their hearts.
Allāh ta'ālā knows best.
Is Sūrah al-Falaq a Makkan or Madīnan sūrah?
Question
Black magic was performed on Rasūlullah sallallahu 'alayhi wa sallam
and we are told that Surah al-Falaq was revealed on that occasion.
Whereas, the black magic was performed during his Madinan life while
Sūrah al-Falaq was revealed in Makkah. How can it be revealed 13
years before the incident of black magic?
Answer
The commentators have differing views as regards Surah al-Falaq
being a Makkan or Madīnan sūrah. 'Allāmah Ibn al-Jauzī writes in Zād
al-Masīr:
وفيها قولان: أحدهما مدنية، رواه أبو صالح عن ابن عباس، وبه قال قتادة في آخرين،
والثاني: مكية، رواه كريب عن ابن عباس ، وبه قال الحسن، وعطاء، وعكرمة، وجابر،
334

والأول أصح، ويدل عليه أن رسول الله صلى الله عليه وسلم سحر وهو مع عائشة، فنزلت
عليه المعوذتان.1
Rūh al-Ma'ānī:
مكية في قول الحسن وعطاء وعكرمة وجابر ورواية كريب عن ابن عباس مدنية في قول
ابن عباس في رواية أبي صالح وقتادة وجماعة، وهو الصحيح لأن سبب نزولها سحر اليهود،
وإنما سحروه صلى الله عليه وسلم بالمدينة كما جاء في الصحاح، فلا يلتفت لمن صحح
کونها مکیة.2
At-Tafsīr al-Kabīr:
ذكروا في سبب نزول هذه السورة وجوباً (أحدبا) روى أن جبرئيل أتاه وقال: إن عفريتاً من
الجن يكيدك، فقال: إذا أويت إلى فراشك قل أعوذ برب السورتين. (وثانيها) إن الله تعالى
أنزلهما عليه ليكونا رقية من العين، وعن سعيد بن المسيب أن قريشاً قالوا: تعالوا نتجوع
فنعين محمداً ففعلوه، ثم أتوه وقالوا: ما أشد عضدك وأقوى ظهرك وأنضر وجهك فأنزل
الله تعالى المعوذتين. (وثالثها) وبو قول جمهور المفسرين إن لبيد بن أعصم اليهودى سحر
النبى صلى الله عليه وسلم في إحدى عشرة عقدة وفي وتر دس في بئر يقال له ذروان فمرض
رسول الله صلى الله عليه وسلم، واشتد عليه ذلك ثلاث ليال فنزلت المعوذتان لذلك إلى
3
آخره. 3
It is learnt from the above-quoted texts that most Mufassirun consider
it to be a Madīnan surah. It is established from many narrations that it
was revealed on the occasion of the black magic incident. This incident
obviously occurred in Madinah. Assuming it is a Makkan sūrah, it will
not affect the authenticity of the black magic incident. This in the
sense that these surahs were revealed in Makkah, and when Rasūlullah
sallallahu 'alayhi wa sallam was affected by the black magic, Jibra'il
'alayhis salam taught them to him as a form of treatment, and some
people felt that it was revealed at that time.
1 زاد المسير: 27019.
2 روح المعاني: 15|321.
3 تفسير كبير: ١٦/ ١٧٧.
335

Allāh ta'ālā knows best.
Stopping at a point before a meaning is completed
Question
What is the ruling with regard to stopping [recitation] when the
meaning of the verse is not completed as yet? For example, stopping at
wal-'asr, stopping at innal insana la fi khusr. The same can be asked
about stopping at other verses, for example, stopping at ar-Rahman ar-
Rahīm in Sūrah al-Fatihah when we know that this verse is an adjective
for the previous one.
Answer
Mullā 'Alī Qārī rahimahullah writes in Jam'al-Wasa'il fi Sharh ash-Shamā'il
in his commentary to the following narration of Umm Salamah
radiyallāhu 'anhā.
عن أم سلمة رضى الله تعالى عنها قالت كان (النبى يقطع قرأته) أى بالتوقف من التقطيع
وبو جعل الشيء قطعة (يقول: الحمد لله رب العلمين) برفع الدال على الحكاية (ثم يقف)
بيان لقوله يقطع قرأته والمعنى أنه كان يقرأ في باقى السورة من التقطيع فى الفقرات من
رؤس الآيات (ثم يقول: الرحمن الرحيم ثم يقف) والحاصل أنه كان يقف على رؤس الآى
تعليماً للامة ولوفيه قطع الصفة عن الموصوف ومن ثم قال البيهقى والحليمى وغيربما:
يسن أن يقف على رؤس الآى وإن تعلقت بما بعدبا للاتباع فقدح بعضهم فى الحديث بأن
محل الوقف يوم الدين غفلة عن القواعد المقررة فى كتب القراء إذ أجمعوا على أن الوقف
على الفواصل وقف حسن ولو تعلقت بما بعديا وإنما الخلاف فى أن الأفضل بل الوصل أو
الوقف فالجمهور كالسجاوندى وغيره على الأول والجزرى على الثاني وكذا صاحب القاموس
حيث قال صح أنه صلى الله عليه وسلم وقف على رأس كل آية وإن كان متعلقاً بما بعده
وقول بعض القراء: الوقف على ما ينفصل فيه الكلام أولى غفلة عن السنة وأن اتباعه صلى
الله عليه وسلم بو الأولى.1
It is gauged from the above text that most scholars consider it better
to join [the two verses and continue the recitation]. Jazarī and the
author of Qamus are of the view that it is better to stop. Rasūlullah
1 جمع الوسائل فى شرح الشمائل ١١٢/٢، باب ماجاء فى قراءة رسول الله صلى الله عليه وسلم.
336

sallallahu 'alayhi wa sallam stopped at Rabb al-'Ālamīn [in Sūrah al-
Fatihah] in order to show the beginning of the next verse.
Allāh ta ālā knows best.
اصبروا وصابروا ورابطوا The correct tafsir of
Question
Some people say that when we sit in a circle, we are forming a bond.
They use this verse as a proof:
اصبروا وصابروا ورابطوا
They say that the word rabitah means to form a bond with Allah ta ālā
but through the Auliya'. However, I have read that rabitah means
protecting and defending the boundaries of an Islamic state or waiting
for the next salah after having performed the present one.
They say that this cannot be done by every person, and each and every
person cannot establish a bond with Allah ta'ala directly - without any
means. In order to form a bond with Allah ta'ala, it is essential to first
reach a certain rank which is extremely difficult. Therefore, it is not
possible to form a bond with Allāh ta'ālā directly. This is why it is
necessary to use the Auliya' as the means.
Answer
يأيها الذين آمنوا اصبروا وصابروا ورابطوا ...
وقال أبو سلمة بن عبد الرحمن: هذه الآية في انتظار الصلاة بعد الصلاة، ولم يكن في
زمان رسول الله صلى الله عليه وسلم غزو يرابط فيه، رواه الحاكم أبو عبد الله في
صحيحه. واحتج أبو سلمة بقوله عليه السلام: ألا أدلكم على ما يمحو الله به الخطايا
ويرفع به الدرجات ... وانتظار الصلاة بعد الصلاة فذلكم الرباط ... رواه مالك. قال ابن
عطية: والقول الصحيح هو أن الرباط هو الملازمة في سبيل الله أصلها من ربط
الخيل، .. قال رسول الله صلى الله عليه وسلم: رباط يوم وليلة خير عند الله من الدنيا وما
فيها.1
1 تفسير القرطبي: 20614.
337

وقال محمد بن جرير الطبري: قال بعضهم معنى ذلك اصبروا على دينكم وصابروا الكفار
ورابطوا الكفار أي رابطوا في سبيل الله ... وقال الآخرون معنى ذلك رابطوا على الصلوات أي
انتظروها واحدة بعد واحدة.٦
'Allāmah Suyūtī rahimahullah and Sulayman ibn 'Umar give the same
meaning. Muftī Shafi Sahib rahimahullah also wrote the same thing,
viz. ribat either refers to waiting for the next salah after having
performed the present one or it refers to safeguarding and defending
the Islamic borders.
Therefore, the few people who claim that ribat means forming a bond
with Allah ta'ala via the Auliya' are wrong more so because the
meaning which they give is not found among the righteous scholars of
the past. It is also not learnt from the verse itself.
It is correct to say that it is not possible for people in general to form a
bond with Allah ta'ala without the agency of the Auliya'. However, this
bond is possible through the Prophets, 'ulama', the righteous, the
Auliya;, the Mujtahids and so on. These people [who are referred to in
the question] have taken the Arabic word, rabitah, and took it to mean
the Urdu rabitah which means a bond - ta'alluq. Whereas the Urdu
ta'alluq in Arabic means friendship, love, companionship and so on. A
friend and a companion is referred to as a rafiq, sadīq, zamīl, musāhib,
mujawir and so on. He is not referred to as a murabit. The word rabt
means to tie, it does not mean friendship. When translating a word
into any language, it is necessary to consider its colloquial forms of
expression.
Allāh ta'ālā knows best.
The qurra' reading the takbir from Sūrah ad-Duha downwards
Question
The qurra' are known to read the takbir from Surah ad-Duha
downwards. What is it and where is it established from?
Answer
Al-Mudih fī Wujūh al-Qirā'āt wa 'Ilalihā:
كان ابن كثير إذا بلغ والضحى كبر عند رأس كل سورة إلى أن يختم القرآن، وروى ذلك عن
مجاپد فقال ابن كثير: قرأت على مجابد فأمرني بذلک وقال مجاهد: قرأت على ابن عباس
1 جامع القرآن للطبري: 4\148.
338

فأمرني بذلك وقال ابن عباس: قرأت على أبي بن كعب فأمرني بذلك وقال أبي بن كعب:
قرأت على رسول الله صلى الله عليه وسلم فأمرني بذلك، وقد رويت في ذلك أحاديث
صحيحة أقتصر منها على هذا، ثم اختلفوا فبعضهم يروى التكبير من أول والضحى إلى آخر
القرآن، وبعضهم يروى التكبير من آخر والضحى وبو أول ألم نشرح، وبى الرواية
الصحیحة عن ابن كثير، وصفة التکبیر ہي "الله أكبر" فحسب وروى البزى عن أصحابه
"الله أكبر لا إله إلا الله والله أكبر" وبعض أصحابه يروي "الله أكبر لا إله إلا الله والله أكبر
الله أكبر ولله الحمد" ولا يصل آخر السورة بالتكبير بل يقف المكبر عليها وقفة ثم يكبر
ويصل التكبير ببسم الله الرحمن الرحيم.1
Tafsīr Ibn Kathīr:
فهذه سُنة تفرد بها أبو الحسن أحمد بن محمد بن عبد الله البزي، من ولد القاسم بن أبي بزة،
وكان إمامًا في القراءات، فأما في الحديث فقد ضَعَّفَه أبو حاتم الرازي وقال: لا أحدث عنه،
وكذلك أبو جعفر العقيلي قال: هو منكر الحديث. لكن حكى الشيخ شهاب الدين أبو شامة
في شرح الشاطبية عن الشافعي أنه سمع رجلا يكبر هذا التكبير في الصلاة، فقال له:
أحسنت وأصبت السنة. وهذا يقتضي صحة هذا الحديث ... وذكر الفراء في مناسبة التكبير
من أول سورة الضحى أنه لما تأخر الوحي عن رسول الله صلى الله عليه وسلم وفتر تلك المدة
ثم جاء الملك فأوحى إليه: "وَالضُّحَى وَاللَّيْلِ إِذَا سَجَى" السورة بتمامها، كبر فرحًا وسرورًا. ولم
2
يرو ذلك بإسناد يحكم عليه بصحة ولا ضعف، فالله أعلم.
قال الحاكم في المتدرك: حدثنا أحمد بن محمد بن القاسم بن أبي بزة، قال: سمعت عكرمة
بن سليمان، يقول: قرأت على إسماعيل بن عبد الله بن قسطنطين، فلما بلغت والضحى،
قال لي كبر كبر عند خاتمة كل سورة، حتى تختم. وأخبره عبد الله بن كثير أنه قرأ على
مجاهد فأمره بذلك ، وأخبره مجاهد ، أن ابن عباس أمره بذلك ، وأخبره ابن عباس ، أن أبي
بن كعب أمره بذلك وأخبره أبي بن كعب أن النبي صلى الله عليه وسلم أمره بذلك.3
1 الموضح فى وجوه القراءات وعللها: ١٣٨١/٣.
2 تفسیر ابن کثیر: 55314.
3 المستدرك على الصحيحين: 37913.
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قال الذهبي: صحيح (قلت) البزي قد تكلم فيه .!
It is learnt from the above-quoted texts that the takbir is any of the
following:
اَلُهُ آكْبَرُ
لَا إِلَهَ إِلَّ اللهُ وَاللهُ اَكْبَرُ
لَا إِلَهَ إِلَّ اللهُ وَاللهُ أَكْبَرُ وَللهِ الْحَمْدُ
This is established from the Hadith of Mustadrak, but it is a weak
Hadīth.
Allāh ta ālā knows best.
The meaning of ayat-e-himsīyyah
Question
The following verse is from Sūrah al-Burūj.
إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصُّلِحُتِ لَهُمْ جَنْتُ تَجْرِيْ مِنْ تَحْتِهَا الْآَنْهَارُ، ذُلِكَ الْفَوْزُ الْكَبِيْرُ.
The copies of the Qur'an which are commonly used contain a marginal
note at the word al-anhār which states: āyat-e-himsīyyah. What does
this mean?
Answer
This marginal note is neither related to tafsir nor the science of
qira'ah. Rather, it is related to an entirely different science of the
Qur'an known as the science of the verses of the Qur'an. The book
Funūn al-Afnān fī 'Uyūn 'Ulum al-Qur'an of 'Allāmah Ibn al-Jauzī contains
a chapter titled Fasl fi Madhāhib al-Buldan fi 'Add Ayil Qur'an in which he
states that there are five madhahib as regards the number of Qur'anic
verses. He says:
والعدد منسوب إلى خمسة بلدان: مكة، والمدينة، والكوفة، والبصرة، والشام.
2
The number is attributed to five places: Makkah, Madīnah, Kūfah, Basra and
Shām.
1 تلخيص المستدرك: 37913,
2 فنون الأفنان في عيون علوم القرآن، ص 237.
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