Bismillahi Wal hamdullillah Was Salaatu Was Sallaamu ‘alaa Rasoolillahi
Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘alaa Rasooliillahi
As mentioned in the beginning of this post the intent behind this post is only to mention the issues and not to discuss the issues with any detail
It has reached me that one of the Hajoori fanatics has criticized part one of this post (which, of course was what I was expecting!) saying that in point 13 you mentioned:
13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees (The belief of Ahlus Sunnah is that Allah would never do such a thing rather he only punishes due to actions committed and Ahlus Sunnah do not even make the suggestion since it opposses the attribute of Justice)
The individual states:
Abu Hakeem has falsely accused Shaikh Yahya (may Allaah preserve him) of having the aqeedah of the Jahmiyah and the Ash’arees. Abu Hakeem said,
“13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees…”
Here B. Davis makes a terrible mistake. Why is this such a huge mistake? Because the meaning of the speech of Shaikh Yahya comes in a hadeeth which Shaikh Muqbil brings in his Al-Jaamee As-Saheeh.
وقال الإمام أحمد رحمه الله أيضا(5/185)
حَدَّثَنَا إِسْحَاقُ بْنُ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا سِنَانٍ يُحَدِّثُعَنْ وَهْبِ بْنِ خَالِدٍ الْحِمْصِيِّ عَنِ ابْنِ الدَّيْلَمِيِّ قَالَ وَقَعَ فِي نَفْسِي شَيْءٌمِنْ الْقَدَرِ فَأَتَيْتُ زَيْدَ بْنَ ثَابِتٍ فَسَأَلْتُهُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِوَسَلَّمَ يَقُولُ لَوْ أَنَّ اللَّهَ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَأَرْضِهِ لَعَذَّبَهُمْ غَيْرَ ظَالِمٍ لَهُمْ وَلَوْرَحِمَهُمْ كَانَتْ رَحْمَتُهُ لَهُمْ خَيْرًا مِنْ أَعْمَالِهِمْ وَلَوْ كَانَلَكَ جَبَلُ أُحُدٍ أَوْ مِثْلُ جَبَلِ أُحُدٍ ذَهَبًا أَنْفَقْتَهُ فِي سَبِيلِاللَّهِ مَا قَبِلَهُ اللَّهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَأَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْلِيُصِيبَكَ وَأَنَّكَ إِنْ مِتَّ عَلَى غَيْرِ هَذَا دَخَلْتَ النَّارَ.
“So he (Zaid ibn Thaabit) said, I heard the Messenger of the Allaah (praise and peace be upon him) say, “If verily Allaah punished the companions of His heavens and the companions of His earth, He would punish them and would not be an Oppressor to them…” (Al-Hadeeth)
So we see that Shaikh Yahya did not add anything to the hadeeth. So we ask B. Davis, “Do you accuse the Prophet (praise and peace be upon him) of being Jahmee or Ash’aree?” Now, we wait for your reply or your tawba!..”
Here we see a typical example of the problem at hand, the tarbiyah Ilmiyah they recieve, and the smug attitude of one pleased with himself and his skanty understanding. Not forgetting the close to humourous ‘confidence’ many of their ignorant chests are filled with!
His statement: “..Now, we wait for your reply or your tawba!..” is actually an invitation to play ‘Ping-Pong’ with them which is something i refuse to do! But i will say this..
He accuses me of ignorance in the affairs of the adeedah as is their normal practice (though i have been aquainted with this hadeeth for more than 15 years since studying the explanation of Al Aqeedatut Tahaawiyah of Ibn Abil ‘Izz Al Hanafi with our Shaikh Ali Naasir Al faqeehi in Madina in the mid ninties!)
But this ‘Defense’ of theirs is nothing but more evidence of their Jahl!
For your information, this hadeeth has been discussed and used by three sets of people. It has been discussed by the Qadariyah, it has been used by the Jabariyah and it has been used ‘correctly’ by Ahlus Sunnah. Each of them UNDERSTAND the hadeeth in accordance with their belief.
Al Haafidh Ibn Hajr mentions in ‘Fathul Baari (18/284)
“قَالَ وَهَذَا فَصْل الْخِطَاب مَعَ الْجَبْرِيَّة الَّذِينَ أَنْكَرُوا أَنْ تَكُون الْأَعْمَال سَبَبًا فِي دُخُول الْجَنَّة مِنْ كُلّ وَجْه ، وَالْقَدَرِيَّة الَّذِينَ زَعَمُوا أَنَّ الْجَنَّة عِوَضُ الْعَمَل وَأَنَّهَا ثَمَنه وَأَنَّ دُخُولهَا بِمَحْضِ الْأَعْمَال ، وَالْحَدِيث يُبْطِل دَعْوَى الطَّائِفَتَيْنِ وَاَللَّه أَعْلَم
This is the determining factor between the belief of the Jabariyah those who reject the fact that ones actions may be a cause for an individual entering Jannah, and between the Qadariyah who claim that Jannah is granted to a person in exchange for his actions, but this hadeeth (actually) nullifies the claim of both parties..”
The Jabariyah then, hold that ones actions are not a cause for one entering jannah (since they believe that we are taken by predecree like feathers are taken by wind and our actions have no effect upon our final destination).
Since this is their belief they use the hadeeth in question to establish that Allah does with us that which he wills (i.e. without our actions coming into play and having any effect upon our outcome) therefore this hadeeth is from the strongest of that which they use to substantiate their belief.
Particularly the statement of the Messenger Saw “If Allah were to punish the inhabitants of the heaven and the inhabitants of earth he would punish them without oppressing them..”
They hold that this hadeeth establishes their belief that we are like feathers in the wind
After mentioning the Hadeeth Ibn Abil ‘Izz Al Hanafi mentions in his explanation of Al Aqeedah At Tahaawiyah
“This Hadeeth is from that which the Jabariyyah use as evidence (i.e. for their belief)..”
As for the Qadariyah then it is not relevant to their false principles so they either receive it with rejection or interpretation. The best of the people in its regard are Ahlus Sunnah..”
(Sharhul Aqeedatit Tahaawiyah)
So do we now say as Al Hajooris defenders say “Oh the Jabariyah were only quoting the hadeeth!!”
Ibnil Qayyim Mentions concerning the Hadeeth in ‘Miftaahu Daaris Sa’aadah:
“Thus his mercy is not an exchange for their actions, neither is it a fruit of their actions, rather it is greater than their actions as occurs in the same hadeeth “If he were to be merciful to them then his mercy would be better for them than their actions..”
So he gathered between both affairs in the hadeeth that is (the clarification of the fact that) if he punished them he would punish them DUE TO THEM BEING DESERVED OF THAT and he would not have oppressed them. And if he had mercy upon them then that would be purely due to virtue from him and benevolence not because of their actions..”
Thus Ahlus Sunnah understand that the hadeeth is held to mean that if Allah were to punish all of the inhabitants of the heavens and the earth he would do so because THEY WERE DESERVED OF PUNISHMENT hence he would not have wronged them.
The problem with the speech of Al Hajoori is that his speech is connected to an earlier statement (as we mentioned in the beginning of the article these were merely bullet points and was not meant to be a breakdown of the issues)
Al Hajoori mentions in ‘Al Minnatul Ilaahiyah bi Sharhil Aqeedatus Safaareeniyah P153) quoting one of the mistakes of Imaam Safaareeni who said in some lines of poetry:
“And it is possible for our patron (Allah) to punish his creation * WITHOUT THEM HAVING SINNED OR COMMITED ANY CRIME!”
This statement of Safaareeni is the exact statement of the Jabariyah those who say that Allah does with us as he wills and our actions play no part in our outcome! Instead of doing that which all of the scholars who explain it do which is to hasten to highlight the error of this statement. And that it is in accordance to the belief of the Jabariyyah and that Ahlus Sunnah hold such and such.
Instead he says:
“What is EVEN BETTER(!) (Ahsan Min Haadhaa) than this, is the statement of Imaam At Tahaawi:
“He guides who he wills and he protects and pardons from his virtue. He misguides who he wills and he forsakes them and tests them from his justice, all of them revolve around his will, between his virtue and his justice”
then he says:
Allah says: “ He will not be asked about what he does but they will be asked”(Suratul Anbiyaa 23)
Allah pardons and is benevolent.
He says: “If it were not for the virtue of Allah upon you then none of you would be purified ever but indeed Allah purifies whosoever he wills” (Suratun Noor Vs 21)
Then he quotes: “So Virtue is for Allah before and after if Allah were to punish All of his worshippers he would not have oppressed them, and if he is merciful to them then it would be due to his virtue, his favour and his generosity..”
So as you can see the statement is devoid of the necessary explanation of the correct position of Ahlus Sunnah. And even though the statement of Imaam Tahaawi that he quotes is correct it does not sufficiently clarify the error or clarify the position of Ahlus Sunnah in regards to the Justice of Allah.
So I ask you, what will the reader walk away with?
Would he walk away correctly understanding the aqeedah of Ahlis Sunnah in relation to the justice of Allah and being clear about the error of As Safaarini or will he walk away with the aqeedah of the Jahmiyah (who are Jabariyah in regards to Qadr)?
Where is the clarification that we would expect from a small student of knowledge much less ‘An Naasihul Ameen!!
So the issue is not an issue of quotation of Hadeeth alone! If that were the case then the people of bid’ah would be correct in that which they say or hold since many of them just ‘quote the hadeeth!’
In the name of Allāh, the Merciful, the bestower of Mercy
Beware of the Hypocrisy and Corruption of the Two-faced
By Abū al-Hasan Mālik Ādam al-Akhdar
It was related by Abū Hurayrah (radhi Allaahu anhu) that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Indeed the worst of the people are the two-faced, those who go to one group of people with one face and a different group with another.”
In his explanation of this narration, al-Hāfiz Ibn Hajr (rahimahullaah) says, “al-Qurtub stated,
‘Indeed the one who is two-faced is the worst of the people because he is similar to the hypocrite,using cajolery and lying to create fasād (corruption) between the people.’
‘He is the one who goes to each group of people with that which will please them, so he gives them the impression that he is with them and against the other group, and his action is that of hypocrisy, lying, deceit and using trickery to uncover the secrets of each group; and it is from the prohibited sycophancy.’”
Also, in his book al-Zawājir, Al-Haythamī(rahimahullaah) considers the two-faced person from the people of major sin. He states,
“The Two-hundred and Fifty-third Major Sin: the speech of the fork-tongued, i.e. the two-faced, who has no regard with Allāh.”
In another wording of the narration, ‘Ammār ibn Yāsir(radhi Allaahu anhu) related that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Whoever had two-faces in the worldly life will have two tongues of fire on the Day of Resurrection.” 
Azīm Ābadī(rahimahullaah) says: “Al-‘Alqamī stated:
‘This means that since he came to each group with different faces to cause corruption, he will be given two tongues of fire like the two tongues he had with each group in the worldly life.’”
Therefore, it is incumbent upon the believers to be wary of those who carry other people’s speech to them, “So and so said such and such about you,” only to turn around and take the second party’s speech back to the first. For how many close companions have been turned into enemies and much rancor has replaced love among us as a result of such machinations? And if these provocateurs truly understood what awaited them from punishment and humiliation, perhaps it would cause them to turn to All ā h in penitence and repair the bonds their whispers have destroyed. We ask Allāh (azzawajal), the Mighty and Majestic, to give us protection from the two-faced and to unite our hearts upon Islām and Sunnah.
 Collected by al-Bukhārī in his al-Saheeh(no. 3232, 5719 and 6765) and Muslim in his al-Saheeh(no. 4566, 4693 and 4694)
 Just as the hypocrite gives the outward appearance of Islām while harboring disblief and hatred in his heart, the two-faced person gives the outward appearance of love, fealty and reporation while harboring the desire to cause hatred and division in his heart.
 Fath al-Bārī (10/475)
 Collected by Abū Dāwud in his Sunan(no. 4212). It has been authenticated by al-Albānī in al-Silsilah al-Saheehah (no.992)
 ‘Awn al-Ma’b ū d Sharḥ Sunan Abū Dāwud (13/150)
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Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Since this is the easter season and much is being said about the significance of easter and its claimed origins. It is well known that easter and the customary practices within this season have, in truth, no connection to Jesus the son of Mary, but in fact have paganistic origins (The term ‘Easter’ is in actuality a reference to the Persian goddess of fertility ‘Ishtar’ who was worshipped at this time of year. The Easter bunny and Easter egg (symbolic of fertility) are likewise paganistic in origin, thus these traditions were ‘imported’ into Christianity. We mention here then, a benefit related to the significance of Easter and clarification concerning a misconception.
The Christian narrative suggests that Eesaa had travelled to Jerusalem to celebrate the Passover (which was that which took place prior to the day that Allah saved Moosa and his followers from pharaoh and his army, the day of Aashooraa. The biblical story suggests that it had been decreed that the firstborn sons of the people of Egypt would be killed as a punishment for rejection of Moosaa except the households of the believers, who were commanded to smear lambs blood around their doors which would cause the angel of death to ‘passover’ that household.) The following week he (Jesus) learnt that his time to go was near, thus he had a ‘Last Supper’ with his disciples on a day which is referred to as maunday Thursday and then washed their feet. On Friday he was crucified and then on Sunday, Christians believe, he was raised from the dead and that is celebrated on easter Sunday.
It is established in the book of Allah, that it was not Eesaa who was taken and crucifed in fact it was someone Allah made to resemble him (based upon one of the positions of the scholars of tafseer) and he was taken in his place.
Allah the most high states (concerning the reasons of disbelief of the Jews):
“and because of their saying (in boast) “We killed the Messiah Eesaa, son of Mary the Messenger of Allah, but they didn’t kill him, neither did they crucify him but rather a resemblance was made..”
When the Christian version of the story is mentioned many conclude that the incident of the last supper is the same as that mentioned in Suratul Maa’idah Vs 112-115:
“(Remember) when the disciples said: “O Eesaa, Son of Maryam! Can your lord send to us a table spread with food from the heavens? Eesaa said: “Fear Allah if you are indeed believers” They said: “We wish to eat thereof and to satisfy our hearts and know that you have indeed spoken the truth to us and that we may be witnesses thereof. Eesaa son of Maryam said: “Oh Allah Our Lord send us from the heavens a table spread that it may be a feast for us, the first of us and the last of us and a sign from thee and give us sustenance for though art the best of sustainers. Allah said: ‘I am going to send it down unto you, but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)
It should be mentioned that this incident is NOT the same incident as the last supper, as is commonly misunderstood, in fact this incident has NO mention in the bible at all.
Imaam Ibn Katheer mentions in tafseer of the verse:
“The story of the table spread (descending from the heavens) is not mentioned in the Injeel, it is not known by the christians except by way of the Muslims, and Allah knows best.”
Imaam Ibn Katheer mentions a number of narrations (much of them unconfirmed) that are linked to this story.
Some of those narrations mention that Eesaa had commanded his followers to fast for thirty days after which they made the request for the table since they were in need of eating and they were for the most part poor and needy.
One narration states that when they made the request Eesaa became upset with them and mentioned the fact that the people of ‘Aad were destroyed because they asked their prophet for a sign and due to how they received and responded to the sign Allah sent to them, they earned the anger of Allah and were destroyed.
Some narrations would appear to liken the occurrence to the popular ‘feeding of the five thousand’ incident, since some narrations mention four thousand individuals were present while other narrations mention that the meal consisted of fish and bread which is similar to the food mentioned in the feeding of the five thousand incident in the bible, is it a reference to the same occurrance? No doubt there are similarities.
In any case, that which is established, is that the affair of the table descending from the sky is not mentioned in any christian source, as is the case with that which is mentioned in the Qur’aan concerning the story of the birth of Eesaa and him speaking in the cradle, and other affairs that have no mention in the Bible. This establishes then the falsehood of those who claim that the Messenger (ﷺ)wrote the Qur’aan after being inspired by some of the people of the book he had sat with, and he then modelled his book upon christian scripture!
Some of the scholars of tafseer held that in fact the table did NOT descend because they say that when Allah said:
“..but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)“
They (Jesus’ disciples) responded by saying:
“Then we have no need for it!” and it didn’t descend. This was held by Mujaahid and Al Hasan (Al Basri) and Ibn Katheer declared the chains of narration going back to these statements of these two Imaams of the Salaf to be ‘Saheeh’
He then goes on to mention that this may be one of the reasons it does not occur in their sources, for if it had occurred then the narrations from them would have been plentiful.
But then he ultimately concludes that the majority of the scholars of tafseer hold that it DID occur, and this is the choice of Imaam Ibn Jareer At Tabari, because Allah affirms that he sent it down with his statement:
“..‘I am going to send it down unto you, but if any of you disbelieves , then I will punish him…”
It is for this reason some narrations mention that Eesaa disliked the request, but that which highlights the virtue of Muhammad – Sallallahu alaihi was Salam, is that when a similar request was made to him he responded to the request differently.
Upon the authority of Ibn Abbaas – Radhiyallahu anhu who said: ” (Individuals from The tribe of) Quraish approached the Prophet – Sallallahu Alaihi Wa Salam and said: “Make Dua to your lord for us to that he turn Mount Safaa into gold! and then we will believe in you! So He said: “And will you do so? they said: “Yes! so the Messenger of Allah supplicated to Allah and he was approached by Jibreel who said to him: “Indeed your lord conveys Salaam to you and says: “If you wish I will turn Safaa into gold but whosoever disbelieves after that I will punish him with a punishment I have not inflicted upon anyone in creation, or if you wish I will open for them the door of repentance and mercy” so he said: “Then the doors of repentance and mercy”
(Collected by Imaam Ahmad in his ‘Musnad 4/60 and Al Faakihi In ‘Akhbaar Makkah 4/12 and declared ‘Saheeh’ by Shaikh Al Albaani in ‘As Saheehah 9/174)
Highlighting the mercy the Messenger -Sallallahu alaihi was Salam – had and his desire to see people guided to the Haq even though many of them were arrogant and steeped in rejection.
Was Sallallahu ‘Alaa Nabiyyinaa Muhammad
“Oh Yahyaa! Hold onto the book with firm strength (i.e. Hold fast to it)” (Suratul Maryam Vs 13)
Bismillahi Wal Hamdullillah Was salaatu Was Salaamu ‘Alaa Rasoolillahi
There is no doubt that success lies in following the book and the sunnah, clinging to the two of them and holding fast to them both. And this was Allah’s command to the prophets and the Messengers.
Allah The most high says addressing the prophet of Allah Yahyaa – ‘Alahis Salaam:
“Oh yahyaa! Hold on to the book with strength, and we gave him ‘Hukm’ while yet a child”
Imaam At Tabari – Rahimahullah mentions in his tafseer (18/155) quoting the statement of Ibn Zaid – Rahimahullah:
“(The statement of Allah) ‘..with strength’ “This is that he carries out what Allah has commanded him and avoids his prohibitions”
Imaam Baghawi states in his tafseer (3/190):
(Speaking concerning the statement of Allah:
“And we gave him ‘Hukm’ while yet a child”)
‘It has been said (i.e. by the scholars of tafseer) that which is intended by ‘Hukm’ is understanding”
He previously mentioned that the command for Yahyaa – ‘Alaihis Salaam to hold onto the book was a command to hold onto the Taurah
Thus Allah praised him for that which he possessed not only of the book (i.e. knowledge of its words) but that he had understanding of that which he possessed from it, then he was further commanded to hold onto it firmly.
Thus that which we understand from the verse is the praiseworthy nature of having knowledge of the book (i.e. memorizing it) and ‘understanding’ that which it contains with ‘correct’ understanding, then clinging to it.
How then would one who observes how Allah raises the mention of the book and those who understand it revile and speak ill of those who carry it and understand it correctly?!
Allah the most high mentions:
“But those among them who are firmly grounded in knowledge and the believers, believe in what has been sent down to you and what was sent down before you,and those who perform the salaah and give zakaah and believe in Allah and the last day. It is they to whom we will give a great reward (Suratun Nisaa Vs 162)
And Allah the most high says:
“Allah will exalt in degree those who of you believe and those who have been given knowledge”
This no doubt is one of the deviations that Yahyaa Al Hajoori – May Allah Guide him has fallen into (among many other things) that has caused the recent clarification from our sheikh, the waalid, defender of the Sunnah and its people in our time in truth Shaikh Rabee ibn Haadi Al Madkhali – Hafidhahullah
This – By Allah – grieves our hearts
Though in reality this speech of the Shaikh is not new to us, since we have known of the Shaikhs displeasure with that which is taking in Dammaj for a good while, but being the perfect example of a patient Aalim of the Sunnah that he is, he advised and gave more than sufficient time for reflection and rectification but alas to no avail.
When we spoke and expressed that the Mashaikh of Ahlus Sunnah are not pleased with that which is occurring there, and the manner in which the students there are being taught and nurtured to disrespect and dishonor the scholars of the sunnah and their students and that no one is safe from the tongue of Al Hajoori we were dubbed liars, lying upon Shaikh Rabee’ and the other scholars. In fact, i recall my speech was promptly sent to Dammaj for swift analysis, dissection and refutation! Which one of the students of Al Hajoori did not fail to satisfy those infactuated with Al Hajoori and the ‘cult-like’ partisanship we have observed over the years. Thus the ‘hold no prisoners, take no captives, kill everything in sight’ manner in which they defend the one that dares to speak unfavourably about the ‘Imaamuth Thaqalain’ (Imaam and leader of Mankind and the Jinn! – A title the followers of Al Hajoori give to him!), or the ‘goings on’ in the camp, is a far cry from the patient perseverance of Shaikhunaa Rabee’ – Hafidhahullah
But no doubt the Salafi fears not the blame of the blamers in advising with the truth, for the Messenger – Sallallahu Alaihi Was Sallam gave a bequest to Abi dharr – Radhiyallahu anhu to ‘Speak the truth even if it is bitter!’ and that, unfortunately, is exactly how our advise has been taken, with bitter rejection!
On more than one occasion I have known that some their supporters here in the Uk, have secretly recorded me (though they, admittedly, are not so good at secret recordings since I have caught them doing so every time!) possibly with a view to getting my speech sent to the ‘Camp’ for rebuttal.
All of that has never stopped us from advising with the advise of our Mashaikh, not proceeding except upon their wise instruction.
Now that Sheikh Rabee’ – may Allah preserve him, has publicly made his position clear, (which to my recollection was the only thing many an individual claimed they were waiting for) we ask Allah to make it easy for them to drop this fitnah and take onboard the advice of the people of knowledge who have not remained silent throughout this trial, just as we ask him to make it a means for Al Hajoori and his followers to return from this fitna and to stop splitting the ranks of the people of Sunnah across the globe.
Reminding them of the statement of Abul Aaliyah and Mujaahid from the salaf who both said:
“I do not know which of the two blessing is greater, that Allah guided me to Islaam or that he saved me from following desires” (Collected by Ad Daarimi in the muqadima of his sunan and like wise Imaamul Harawee in ‘Dhamul Kalaam (4/319)
or the statement of Imaam Abu Bakr ibn Abi Iyaash who, when a man asked him who is the Sunni? He responded: “He is the one who when desires are mentioned he doesn’t show partisan fanaticism to any of it!”
(Collected by Imaam Al Lilakaa’ee in ‘Sharh Usool ‘I’tiqaad Ahlis Sunnati Wal Jamaa’ah’ (1/65)
So the sunni’s concern is being upon the Haq and Salafiyah, he is not one to get emotional for any group, party or individual
The saddest thing is that we see ignoramuses now seeking to explain the speech of the sheikh, ‘he doesn’t mean and he doesn’t intend, and and and’ making ‘tafseer’ of his intent while the Shaikh is alive and breathing and it is possible to return to him for an explanation of his own intent.
We ask Allah to make seeing the haq easy and to unite the hearts of Ahlus Sunnah under our ‘Ulamaa’ wherever they may be, and Allah’s aid is sought.
Was Sallallahu ‘ala Nabiyinaa Muhammad Wa ‘Alaa Aalihi Wa Sahbihi Ajma’een
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Since todays (11/3/2013) lesson in tafseer has been cancelled, I mention here some brief benefits related to last weeks lesson that were not discussed due to time constraints .
Allah the most high says:
“Oh Children of Israa’eel remember the blessings I bestowed upon you..” (Suratul Baqarah Vs 40)
Imaam Ibn Katheer mentions (1/151) with a chain of narration going back to Ibn Abaas that:
“(The name) Israa’eel is like your statement ‘Abdullah’
Imaam Abd Ibn Humaid mentions with a chain of narration going back to Ibn mas’ood who said:
“Ilyaas is (another name for) Idrees, and Ya’qoob is Israa’eel”
Allah the most high states:
“And fear none but me” (Vs 40)
Ibn Abbaas said:
“Lest there come upon you that which befell your forefathers of Allahs wrath and retribution, mutation being from that (Allah transformed some of them into Pigs and Monkeys as a punishment upon them)”
Allah the most high mentions:
“And believe in what I have sent down (This qur’aan) confirming that which is with you and be not the first to disbelieve therein..” (Suratul Baqarah Vs 41)
Imaam At tirmidhi mentions his chain of narration going back to Ibn Abaas who said: ” The Jews came to the Messenger of Allah and they said “Oh Abal Qaassim! Inform us about thunder what is it? He replyed:
“An Angel from the angels who is responsible for the clouds, he has with him bolts of fire that he drives the clouds with wherever he wills” so they said: “So what is this noise we hear (i.e. thunder)? He replied: “It is him rebuking them as he drives them, so as to cause them to arrive at the goal he intends (for them)” (in a variant version it mentions that his response was: “It is his voice“) so they responded: “You have spoken the truth!”
So they asked him: “Then inform us what it was that Israa’eel made prohibited upon himself? (a reference to the statement of Allah the most high: “All food was lawful for the children of Israa’eel other than what Israa’eel made unlawful for himself before the taurah was revealed (Surah Aali Imraan Vs 93) he responded:
“He was suffering from sciatica and there was nothing he could find reponsible for it other than him consuming camels meat and camels milk, for this reason he made it prohibited upon himself” they said: “You have spoken the truth!”
(Collected by Imaamut Tirmidhi in his ‘Sunan’ and declared Saheeh’ in ‘Saheeh Sunanit Tirmidhi (2492))
Indicating that which the Jews were upon from rejection of the truth.
(As a side benefit, in this hadeeth is evidence that the prophets understood that some bodily ailments are diet related)
Allah the most high states:
“..And do not be the first to disbelieve therein” (Baqarah Vs 41)
Ibn Abaas – Radhiyallahu ‘Anhu mentioned:
“While you possess of knowledge that which others do not”
Allah the most high says:
“And mix not truth with falsehood..” (Baqarah Vs 42)
Qatadah – Rahimahullah said:
“Do not mix Judaism and Christianity with Islaam, for indeed the religion of Allah is Islaam, while Judaism and Christianity are Innovations and not from Allah”
Waallahu Ta’alaa a’lam