a must read post

[Ershad]

Assalamu Alaikkum wa rahmatullahi wa barakatuhu,

I wanted to add something regarding tafseer and why it is not something that is made up my the latter generation people. It seems you haven't read how tafseer is performed and it is not a new thing performed by people of latter generation after the Prophet's companions.

Please read the following article carefully and Insha Allah, you will know why we understand Qur'an through tafseer:

How Tafseer is Performed?

Imam Ibn Taymiyyah


If you ask what is the best method of tafseer, the answer is that the best way is to explain the Qur’aan through the Qur’aan. For, what the Qur’aan alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the sunnah, because the sunnah explains and elucidates the Qur’aan. Imaam Abu `Abd Allaah Muhammad ibn Idrees al-Shaafi`ee has said: "All that the Prophet, peace be upon him, has said is what he has derived from the Qur’aan." Allaah has said:


"We have sent down to you the book in truth that you may judge between men, as Allaah guides you; so don’t be an advocate for those who betray their trust." [al-Qur’aan, 4:105]

"We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it." [ 16:44 ]

"We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [16:64]


This is why the Prophet (sallallaahu `alayhi wa sallam) said: "Know that I have been given the Qur’aan and something like it" [Ahmad, Musnad, Vol. IV 131; Abu Dawood, Sunan, Sunnah, 5], namely the Sunnah. In fact, the Sunnah, too has been given to him through wahy as the Qur’aan, except that it has not been recited to him as the Qur’aan. Imaam al-Shaafi`ee and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see al-Shaafi`ee, al-Risaalah]

In order to understand the Qur’aan, you should first look to the Qur’aan itself. If that does not help, then turn to the Sunnah. The Prophet (sallallaahu `alayhi wa sallam) sent Mu`aadh (radiyallaahu `anhu) to Yemen and asked him: "How will you judge the cases (that come to you)?" He replied: "I will judge according to the Book of Allaah". "But if you do not get anything there, what will you do?", the Prophet (sallallaahu `alayhi wa sallam) asked. He said: "I will refer to the sunnah of the Prophet (sallallaahu `alayhi wa sallam)". "But if you do not get it even there, what will you do?", the Prophet (sallallaahu `alayhi wa sallam) asked again. He replied: "I will exercise my judgment." Hearing this the Prophet (sallallaahu `alayhi wa sallam) patted Mu`aadh (radiyallaahu `anhu) on the shoulder and said: "Praise be to Allaah who has guided the Messenger of His Messenger to what pleases His Messenger." This hadeeth has been reported in the Musnad and Sunan collections of hadeeth with a good isnaad. [Ahmad, Musnad V:230, 236, 242; al-Daarimee, Sunan, Muqaddimah, 30; al-Tirmidhee, Sunan, Ahkaam, 3; Abu Dawood, Sunan, Adhiyah, 11.]


When you do not get any help from the Qur’aan or the Sunnah, turn to the words of the companions. For they know the Qur'’an better: they have witnessed its revelation, and passed through the situations in which it was revealed: and know it and understand it fully. This is particularly true of the scholars and leaders such as the four righteous caliphs and `Abdullaah ibn Mas`ood. Imaam Abu Ja`far Muhammad ibn Jareer al-Tabaree reports: Abu Kurayb narrated to us, saying: Jaabir ibn Nooh informed us that: al-A`mash informed us from Abu Duhaa: from Masrooq that `Abdullaah ibn Mas`ood said: "By the one besides whom there none having the right to be worshipped, there is no verse in the Qur’aan about which I do not know in whose case and at what place was it revealed. If I were aware that anyone knew the Qur’aan more than me, and I could reach him, I would certainly have gone to see him." [Ibn al-Atheer, Jaami` al-Usool fee Ahaadeeth ar-Rasool, 1392/1972, Vol. IX p. 48.] Al-A`mash has also reported through Abu Waa`il that ibn Mas`ood said: "When anyone of us learned ten verses of the Qur’aan, he did not proceed further unless he had known what they meant and what action they demanded."

Another great scholar is `Abdullaah ibn `Abbaas (radiyallaahu `anhumaa), the nephew of the Prophet (sallallaahu `alayhi wa sallam) and the commentator of the Qur’aan. He attained that stature in virtue of the Prophet’s prayer: "O Allaah! Give him knowledge of Islaam and teach him the meaning of the Qur’aan." [Ahmad, Musnad, Vol. 1: 266, 314, 328, 335]. Muhammad ibn Bashshaar narrated to us, that Wakee` informed us, that Sufyaan informed us from al-A`mash: from Musim (ibn Sabeeh Abee Duhaa) from Masrooq: that `Abdullaah ibn Mas`ood (radiyallaahu `anhumaa) said: "What a good interpreter of the Qur’aan Ibn `Abbaas is!" Ibn Jareer has also reported this hadeeth through Yahyaa ibn Dawood, from Ishaaq al-Azraq, from Sufyaan, from al-A`mash, from Muslim ibn Sabeeh Abee Duhaa, from al-Masrooq with slightly different words: "What a good interpreter Ibn `Abbaas is of the Qur’aan!" He has also reported the same words through Bundar, from Ja`far ibn `Awn from al-A`mash. These words are, therefore, the actual words of Ibn Mas`ood (radiyallahau `anhumaa) which he said about Ibn `Abbaas (radiyallaahu `anhumaa). Ibn Mas`ood (radiyallaahu `anhumaa) died, most probably, in 33 A.H. Ibn `Abbaas (radiyallaahu `anhumaa) lived for thirty six years after him, and added a lot to the treasury of Islaamic knowledge.

Al-A`mash quotes from Abu Waa`il that Ibn `Abbaas (radiyallaahu `anhumaa) was appointed leader of the Hajj by `Alee (radiyallaahu `anhu); he delivered a sermon and read from Soorah al-Baqarah, or Soorah al-Noor according to another report, and explained it in such a way that had the Romans, Turks and the Dalamites heard it, they would have embraced Islaam. This is the reason why most of what Ismaa`eel ibn `Abd al-Rahmaan Suddee has written in tafseer consists of the explanations of these two scholars: Ibn Mas`ood and Ibn `Abbaas (radiyallaahu `anhum).

Source: http://abdurrahman.org/qurantafseer/howtafsirisperformed.html

You should notice that the Prophet :saw2: supplicated for Ibn Abbas (radiyallaahu `anhumaa) to give him knowledge of Qur'aan and our tafseers and understanding makes use of that knowledge. So, it is not something cooked up by scholars after the companions.

Baarakallahu feekum

 

[kashif_nazeer]

Not here!

:salam2:

SubhanAllah this fitnah of Hadith rejectors reached here as well?I just saw this thread and went like "not here!"I was on facebook trying to talk some sense into hadith rejectors,it seems they are bent upon committing kufr on ayaat of Allah(swt).
I wrote an article in refutation their arguments:

On the topic of wahy

“Wahy” means to inspire or to communicate in a manner which is not obvious or apparent to anybody ,in a swift manner through any gesture or suggestion.
This the “linguistic” meaning of wahy.

It has many other meanings in Arabic:

For eg:
1)Natural order and laws of nature like gravity ,time etc ,all inspired by Allah but NOT revelation of Qur’an: eg 41:12
“””””””””And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.””””””””””””

2)Natural animal instinct is also a form of wahy or inspiration:
Eg 16:68-69
“””””””””””””””””””””And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct.
Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.”””””””””””””””””””

3)Human intuition and emotion has also been described as wahy,in Qur’an:
Eg mother of Musa(‘alyhissalam ) was inpired,it was not a revelation,but intuion,gut feeling:
Eg 28:7 “”””””””””””””””””””And We inspired to the mother of Moses, "Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers."”””””””””””””””””

4)Signals or gestures to communicate are also describes as wahy
Eg Zakariyah(‘alyhissalam) in 19:11
“””””””””””””””””””””””So he came out to his people from the prayer chamber and signaled to them to exalt [ Allah ] in the morning and afternoon.””””””””””””””””””””””””

5)Evil whispers from shaytaan have also been described by the word wahy,the cure for this is in Qur’an and Sunnah:
“”””””””””””””””””””””””””””And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him].””””””””””””””’’

6) Guidance of angel has also been described by the words wahy,a on the occasion of badr:
Eg 8:12
“””””””””””””””””””””[Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip."””””””””””””””””””””””””’

7) Inspirations to prophets,(revelation) has also been describes as wahy.
These are the revelations:
Eg 42:51””””””””””””””””””””””””” And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.”””””””””””””””””””””

Now the question raised was,did prophet salallahu ‘alyhi wasallam received wahy from Allah other than Qur’an:
The answer to this is an obvios YES

1)For example the command to change qibla as mentioned in
2:142
“””””””””””””””””””’ The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path."””””””””””””””””””””

2:143
“””””””””””””””””””””””And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.”””””””””””””””””””””””””””

The verses clearly depict that muslims used to face a qiblah which was CHANGED by means of revelation.
So there must have been a command to follow the first qiblah.Now nowhere in the Qur’an is mentioned the command of facing towards first qiblah.
So where is the command for facing first qiblah?
It is in the wahy given to prophet(salallahu ‘alyhi wasallam) other than Qur’an.

This is the first proof that there was wahy to prophet (salallahu ‘alyhi wasallam) from Allah other than Qur’an.

2) Let us see this ayah 66:3
“””””””””””””””””””””””””And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."””””””””””””””””””””””””””””

In the above ayah the statement has not been mentioned,but whatever the statement was,prophet salallahu ‘alyhi wasallam) was informed of the statement by Allah.So what is the statement?The statement is not mentioned in the Qur’an.So certainly it was wahy to prophet (salallahu ‘alyhi wasallam) other than Qur’an.
But let me be clear,not everything was a wahy but a part of it.


Now it has been established from the Qur’an that prophet (salallahu ‘alyhi wasallam) received wahy other than Qur’an.
Hence these wahy can be found in hadith,where prophet (salallahu ‘alyhi wasallam) ‘s narrations are narrated to us by the companions.
Allah has praised the companions (sahaba) of prophet(salallahu ‘alyhi wasallam) in the Qur’an those who FOLLOW them are promised paradise by Allah(swt): 9:100
“”””””””””””””And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.”””””””””””””””””

Also we have been commanded by Allah to obey Allah and the messenger(salallahu ‘alyhi wasallam) and “those in authority amongst us”,in the Qur’an:

4:59
“”””””””””””””””O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”””””””””””””””””””

We are explicitly being told to obey Allah and His messenger(salallahu ‘alyhi wasallam) and those in authority,but to refer to Allah and His messenger(salallahu ‘alyhi wasallam) alone.
Thus earlier it had been established that messenger (salallahu ‘alyhi wasallam) received wahy other than Qur’an,so it’s the Qur’an and Sunnah that we are asked to refer to.


((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger.'' This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,
﴿وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ﴾
(And in whatsoever you differ, the decision thereof is with Allah). Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood This is why Allah said, u
﴿إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ﴾
(if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,
﴿إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ﴾
(if you believe in Allah and in the Last Day. ) indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allah or the Last Day. Allah said,
﴿ذَلِكَ خَيْرٌ﴾
(That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,
﴿وَأَحْسَنُ تَأْوِيلاً﴾
(and more suitable for final determination.) meaning, "Has a better end and destination,'' as As-Suddi and several others have stated while Mujahid said, "Carries a better reward.''
﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّـغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَـنُ أَن يُضِلَّهُمْ ضَلَـلاً بَعِيداً - وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَآ أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَـفِقِينَ يَصُدُّونَ عَنكَ صُدُوداً - فَكَيْفَ إِذَآ أَصَـبَتْهُمْ مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَآ إِلاَّ إِحْسَاناً وَتَوْفِيقاً - أُولَـئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِى أَنفُسِهِمْ قَوْلاً بَلِيغاً ﴾
(60. Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray. ) (61. And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.) (62. How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!'') (63. They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves.)
Thus now it ha clearly been established that there is no other way other than Qur’an and Sunnah,that has to be followed.
May Allah guide us all.Ameen.

There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.[33:21]

There has already been for you an excellent pattern in Abraham and those with him, WHEN they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah . Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.[60:4]

The Arabic word ‘uswatul hasanat,means the ideal example to follow.
Now there are two categories of this:
1)Aam :General
2)Khaas:Specific

In the first verse ,the ‘uswatul hasanat is ‘aam.Which means it’s a general command.
It is not limited to specific things like “faith” etc. This can be analysed by analyzing the verse which says:
“”””””There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.[33:21]”””””””””

This does not specify anything.It means it is not for specific command as is clear from reading the verse.It simply says best ideal to follow for those who have hope in Allah and the last day and remembers Allah often.
Now when the command is general.It means his whole pesona and life is an ideal for a muslim to follow,not jut in specific circumstances but in ALL aspects of our lives.Since the system that Prophet(salallahu ‘alyhi wasallam) bought was not for some specific people,but for people in general.This included things that were cumpolsury to things that were optional.

Now let’s examine the second verse that Al khaddar posted:


The command for ‘uswatil hasanat or best ideal here is Khaas or specific.The verse is taken from Surah Al Mumtahnah(60).
If one reads Surah Al Mumtahnah,he will find it was revealed with respect to an incident.

The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah. Hatib was among the Early Emigrants and participated in the battle of Badr. Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of `Uthman. When the Messenger of Allah decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said,
«اللْهُمَّ عَمِّ عَلَيْهِمْ خَبَرَنَا»
(O Allah! Keep our news concealed from them.) Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger's intent to attack them. He wanted them to be indebted to him ﴿so that they would grant safety to his family in Makkah﴾. Allah the Exalted conveyed this matter to His Messenger , because He accepted the Prophet's invocation ﴿to Him to conceal the news of the attack﴾. The Prophet sent someone after the woman and retrieved the letter. This story is collected in the Two Sahihs. Imam Ahmad recorded that Hasan bin Muhammad bin `Ali said that `Abdullah bin Abu Rafi` -- or Ubaydullah bin Abu Rafi` -- said that he heard `Ali say, "Allah's Messenger sent me, Zubayr and Al-Miqdad saying,
«انْطَلِقُوا حَتْى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا»
(Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter. Take that letter from her.) So we proceeded on our way, with our horses galloping, until we reached the Rawdah. There we found the lady and said to her, `Take out the letter.' She said, `I am not carrying a letter.' We said, `Take out the letter, or else we will take off your clothes.' So she took it out of her braid, and we brought the letter to Allah's Messenger . The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah's Messenger intended to do. Allah's Messenger said,
«يَا حَاطِبُ، مَا هَذَا؟»
(O Hatib! What is this) Hatib replied, `O Allah's Messenger! Do not make a hasty decision about me. I was a person not belonging to Quraysh, but I was an ally to them. All the Emigrants who were with you have kinsmen (in Makkah) who can protect their families. So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them. I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.' Allah's Messenger said to his Companions,
«إِنَّهُ صَدَقَكُم»
(Regarding him, he has told you the truth.) `Umar said, `O Allah's Messenger! Allow me to chop off the head of this hypocrite!' The Prophet said,
«إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ:اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»
(He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said, "O the people of Badr, do what you like, for I have forgiven you.'')'' The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah. Al-Bukhari added in his narration in the chapter on the Prophet's battles, "Then Allah revealed the Surah,
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ﴾
(O you who believe! Take not my enemies and your enemies as protecting friends...) ''
Thus we see that the ayah about Ibrahim (‘alyhissalam) was ‘uswatul hasanat(ideal example) in specific terms,when such an incident happens and not just in faith.It was specifically a naseehah(advice) to Haatib ibn Abi Balta’a(radiallahu anhu),specifically and in general an advice to all in such SPECIFIC circumstances.

“”””””””””””There has already been for you an excellent pattern in Abraham and those with him, WHEN they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah . Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.[60:4]””””””””””””””

Notice that our friend posted only part of the verse and stopped at “when”(which have written).To make it appear as a general command and not specific,so that innocent people might be mislead to .When in actuality its specific(khaas).
This is what happens when you quote a verse half and out of context,let me present you an example of what happens when you quote a verse half and out of context:
It says in Surah Al Ma’un:

So woe to those who pray[107:4]

Does this ayah means,woe to those who pray?!
NO, it is talking in a context:
So woe to those who pray
[But] who are heedless of their prayer –
Those who make show [of their deeds]
And withhold [simple] assistance.[107:4-7]

This is what happens when you quote something out of context and according to your desires.
So be careful brothers and sisters not to fall in this trap in sha’ Allah.