How are we Obligated to Interpret the Noble Quran?
[1] Question: Noble Sheikh, I read a Hadith in a small book, which states: "Take what you wish from the Quran for whatever you wish (i.e. need)."[1] Is this Hadith authentic? Please benefit us, may Allah reward you.
[1] Answer: This Hadith: "Take what you wish from the Quran for whatever you wish (i.e. need)" is a Hadith that has become famous amongst some tongues. But unfortunately, it is one of those Hadiths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet (peace and blessings be upon him)
Furthermore, this vast and comprehensive understanding (found in the Hadith) is not valid and not established at al in the Legislation of Islam: "Take what you wish from the Quran for whatever you wish." So for example, (this Hadith indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord - that He send it down to me from the sky - since I am taking what I wish from the Quran! Who says such a thing!
Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call Ribatat (hospices). They gather in these areas and sit there awaiting Allah's sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet (peace and blessings be upon him) nurtured everyone to have high aspirations and to be dignified, as he (peace and blessings be upon him) said: "The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs)." [2]
Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:
They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting al of his reliance upon Allah.
So in order not to invalidate this so called "reliance", according to his view, he didn't make himself visible to the gathering of people in the Masjid. Rather, he hid himself under the Minbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (Khatib) delivered his sermon and this man failed to pray along with the congregation! After, the Imam finished giving his sermon and praying, the people began exiting the doors of the Masjid in groups and individually. This was such that the man felt that the Masjid would soon be empty, at which point the doors would be locked and he would remain alone in the Masjid without any food or drink.
So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him. They asked him: "Who are you, sir?"
He replied: "I am a Zahid (ascetic), one who puts his reliance in Allah." They said: "How can you say 'I am one who puts his reliance in Allah' when you almost died. If you had truly put your reliance in Allah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!"
This is an example of the extent that can be reached due to the likes of this Hadith:
"Take what you wish from the Quran for whatever you wish (i.e. need)."
To summarize: This Hadith has no basis to it.
[2] Question: Noble Sheikh! The Qur'aniyyun[3] say: Allah says:
"And We have explained everything in detail with a full explanation." [Noble Quran 17:12]
"We have not neglected anything in the Book." [Noble Quran 6:38]
And the Messenger of Allah (peace and blessings be upon him) said: "Verily this Quran - part of it is in the Hand of Allah and part of it is in your hands. So hold fast onto it, for you will never go astray nor will you ever be ruined after it."[4] We would like your comments on this?
[2] Answer: As for Allah's saying: "We have not neglected anything in the Book", what is meant by the word "Book" here is the Preserved Tablet and not the Noble Quran.
And as for Allah's statement: "And We have explained everything in detail with a full explanation", if you attach what was explained previously to the Noble Quran, then it becomes certain that Allah has indeed explained everything in detail, however with another provision. You are aware that an explanation may at times be general, such as when one places general rules under which exist many particulars the likes of which cannot be confined due to their large number. So by the Wise Legislator placing well-known rules for these many particulars, the meaning of the noble ayah becomes apparent.
The explanation may also be detailed, and this is what is obvious from this ayah as the Prophet (peace and blessings be upon him) said: "I have not left behind anything that Allah commanded me with except that I have ordered you to do it. And I have not left behind anything that Allah forbade me from except that I have forbidden you from it." [5]
So the explanation may at times be with rules, which many particulars (and details) fall under. And at other times it may be in such detail in terms of the vocabulary of the acts of worship and laws that it does not require being referenced to any of these rules.
Among the rules that numerous branches fall under - and which show the greatness of Islam and the vast scope of Islam in legislating - for example, are:
Prophet's (peace and blessings be upon him) statement: "There is no harming (of oneself) or others." [6]
Prophet's (peace and blessings be upon him) statement: "Every intoxicant is alcohol and every alcohol is unlawful." [7]
And his (peace and blessings be upon him) statement: "Every innovation is misguidance, and every misguidance is in the Hellfire." [8]
These are rules and generalizations that do not exclude anything related to harming of one's self or harming of one's wealth, with respect to the first Hadith, nor does it exclude anything related to that which intoxicates, with respect to the second Hadith, whether the intoxicant is derived from grapes, which is the most popular form, or from corn or from any other substance. So long as the product is an intoxicant, it is unlawful (Haram).
The same goes for the third Hadith - it is not possible to take into account the number of innovations due to their large amount. It is not possible to account for al of them. However in spite of this, this Hadith - even though brief in size - states with al clarity: "Every innovation is misguidance, and every misguidance is in the Hellfire."
This is a detailed statement but with rules.
As for the laws that you are aware of, they are explained in detail by words that have been mentioned in the Sunnah in most cases and at times they are mentioned in the noble Quran as is the case with the laws of inheritance, for example.
As for the Hadith that was mentioned in the question, then it is an authentic Hadith, and acting upon it is what we should try to adhere to as stated in the Hadith in which the Prophet (peace and blessings be upon him) said: "I have left two things amongst you by which you will never go astray so long as you hold steadfast onto them: The Book of Allah and the Sunnah of His Messenger." [9]
So holding steadfast onto the Rope of Allah - which is in our hands - refers to acting upon the Sunnah, which explains the noble Quran.
[3] Question: There are some who say that if a Hadith contradicts an ayah in the Quran, it should be rejected no mater what level of authenticity it has. Then they use as an example the Hadith: "Indeed the deceased person will be punished (in the grave) due to the crying of his family for him." [10] They use the statement of 'A'ishah in which she used Allah's saying to refute this Hadith:
"And no bearer of burdens shall bear the burden of another." [Noble Quran 35:18]
How do we respond to those who say this?
[3] Answer: Rejecting this Hadith falls under the issues related to rejecting the Sunnah by way of the Quran. So this shows the deviation of this way of thinking.
As for the response to this Hadith - and I am referring here particularly to those who adhere to the Hadith of 'A'ishah, then it is as follows:
First: From a Hadith standpoint: There is no way to reject this Hadith from a Hadith standpoint due to two reasons:
1. It has been reported through an authentic chain of narration from Ibn 'Umar
2. Ibn 'Umar is not alone in reporting it, rather he was followed in that by 'Umar bin Al-Khattab. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mughirah bin Shu'bah. This is what comes to my mind at this time since the reports of al three of these Companions can be found in the two Sahih Collections.
And if a person were to conduct an exclusive research on this Hadith, he would find other paths of narration for it. These three Ahadith al have authentic chains of narration so they cannot be rejected just based on the claim that they "contradict" the noble Quran.
Second: From a Tafsir standpoint: This is since the scholars have explained this Hadith in two ways:
1. This Hadith only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.
The usage of the word "the" when referring to the "deceased person" is not al-encompassing and inclusive. Meaning: The Hadith does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word "the" is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.
As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done, particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.
This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawi and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this Hadith and Allah's statement:
"And no bearer of burdens shall bear the burden of another." [Noble Quran 6:164]
A contradiction only becomes apparent if the word "the" in the word "the deceased person" is understood to be al-inclusive, meaning that it encompasses everyone who dies. This is where the Hadith becomes obscure and contradicts the noble ayah in the Quran. But if we comprehend the meaning of the Hadith according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this Hadith has been interpreted in order to repel this so-called "contradiction."
2. A second interpretation has been mentioned by Sheikh-ul-Islam Ibn Taymiyah, may Allah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him.
This is what Sheikh-ul-Islam Ibn Taymiyah said. If it is correct, it would eradicate the root of the misconception.
However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this Hadith:
The First Fact: The report from Al-Mughirah bin Shu'bah that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allah forgives him. This is clearly stated in Allah's saying:
"Verily, Allah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills." [Noble Quran 4:48]
In the narration of Al-Mughirah it states: "Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement." So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taymiyah explained as meaning pain and sorrow.
The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Quran and Sunnah, except in certain cases, which have been mentioned in some Ahadith either as a rule for every deceased person or for some only whom Allah enables to hear some things that will cause them pain.
So firstly there is the Hadith reported by Al-Bukhari in his Sahih from Anas bin Malik in which he narrated that the Messenger of Allah (peace and blessings be upon him) said: "Verily, when a servant (of Allah) is placed in his grave, and his companions depart from him - at the point where he can still hear their footsteps - two angels come to him." [11]
This authentic Hadith affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away). Therefore, the Hadith does not mean on the outset that this deceased person and al deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.
This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taymiyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave - meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.
Secondly, some texts from the Quran and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion.
However I will mention one Hadith by which I will close the answer to this question. And it is the statement of the Prophet (peace and blessings be upon him) in which he said: "Verily, Allah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my Ummah." [12]
What is meant by "roam" is that they frequent gatherings. So every time a Muslim sends Salat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet (peace and blessings be upon him). So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet (peace and blessings be upon him) due to Allah's favoring him and particularizing him with special qualities and attributes over al of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allah (peace and blessings be upon him). And furthermore, if the Prophet (peace and blessings be upon him) were able to hear anything after his death, he would hear the Salat (praises) of his Ummah) on him.
So here we come to understand the error, or the deviation, of those who ask assistance - not from the Prophet (peace and blessings be upon him) - but rather from those les than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger (peace and blessings be upon him) he would not hear them as is clearly stated in the Quran:
"And those whom you cal besides Allah are servants (of Allah) just like you." [Noble Quran 7:194]
"If you supplicate to them, they cannot hear your supplication." [Noble Quran 35:14]
So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation - as I mentioned before - such as the deceased hearing the footsteps. This concludes the answer to this question.
[4] Question: In the case where a recorder is turned on and the recitation of the noble Quran is played, but some of the surrounding people do not listen to it because they're busy talking with one another, what is the ruling concerning their not listening to the Quran? Are these people sinning or just the person who plays the Quran on the recorder?
[4] Answer: The answer to this issue varies depending on the different circumstances in which the Quran is being recited from the recorder. So if the circumstance is a gathering of knowledge, remembrance and recitation of the Quran, then in this situation, it is obligatory to pay complete attention to it. And whoever doesn't do so is sinning because he is disobeying Allah's statement in the Quran:
"And when the Quran is recited, then listen to it and remain silent, in order that you may receive mercy." [Noble Quran 7:204]
And if it is not a gathering of knowledge, remembrance and recitation of the Quran, but rather, a normal gathering, such as when a person works at home or studies or researches, then in this situation it is not permissible for this person to turn the recorder on and raise the volume of the recitation such that the sound reaches the ears of the other people inside the house or gathering. This is since, in this circumstance, these people are not responsible for listening to the Quran, since they did not gather for that occasion. The one who will be held accountable is the person who raises the volume on the recorder and causes everyone else to hear it. This is since he is burdening the people and forcing them to listen to the Quran in a situation in which they are not prepared to do this type of listening.
The closest example we can give of this is when one of us walks down a street in which the sounds of the butter merchant, the falafel sellers and one who sells these recorded cassette tapes can be heard. As a result, the sound of the Quran fills the streets, and wherever you go, you hear it. So are those people who walk on the street - everyone on his separate way - responsible and required to remain silent for this Quran that is being recited in other than its proper place?! No, rather the one who will be held accountable is only the person who burdens the people by causing them to hear the sound of the Quran, whether because he does it for business purposes or because he wants to get the people's attention or for whatever other materialistic gain he does it for.
So therefore, they are treating the Quran, from one perspective, as musical instrument, as occurs in some Ahadith.[13] They are purchasing a small gain with Allah's verses through this method, which differs from the method used by the Jews and the Christians, about whom Allah said:
"They purchased a small gain with the verses of Allah." [Noble Quran 9:9]
[5] Question: Allah informs us about Himself saying:
"And they plotted and Allah too plotted. And Allah is the best of plotters." [Noble Quran 3:54]
Perhaps the minds of some people may limit the understanding of this ayah to just its apparent meaning. And maybe we are not in need of explaining it. But how is it that Allah is the best of plotters?
[5] Answer: This question is easy by the Grace of Allah. This is since we are able to understand that plotting is not always necessarily characterized with being evil nor is it always necessarily characterized with being good. So perhaps a disbeliever may plot against a Muslim however this Muslim is bright and clever and not heedless and stupid. So he is aware of the plots of his disbelieving opponent and thus deals with him in retaliation to his plot. This is such that the end result is that this Muslim through his good plotting compels the disbeliever's evil plot to backfire on his own self. So can it be said that when this Muslim plotted against the disbeliever, he engaged in an illegal affair? No one says this.
It is easy to comprehend this fact from the statement of the Prophet (peace and blessings be upon him): "War is deception."[14] What can be said about deception is exactly the same that can be said about plotting. A Muslim deceiving his Muslim brother is forbidden. However, if a Muslim deceives a disbeliever who is an enemy to Allah and an enemy to His Messenger, this is not forbidden. On the contrary, it is obligatory. The same goes for a Muslim plotting against a disbeliever who intends to plot against him, such that this Muslim reverses the plot of this disbeliever. This is a good form of plotting. This is a human being and that is a human being. But what do we say with respect to the Lord of al that exists, the Al-Able, the Al-Knowing, the Al-Wise?
He invalidates the plots of al the plotters. This is why Allah says: "And Allah is the best of plotters." So when Allah describes Himself with this description, our attention should be directed to the fact that plotting - even on the part of humans - is not always negative. This is since Allah says: "The best of plotters." So there is plotting that is good and plotting that is bad. So whoever plots for a good reason should not be condemned. And Allah, Mighty and Majestic, is as He says, the "best of plotters."
In brief, I say: Whatever suppositions may come to your mind, Allah is contrary to that. So if a person imagines something that is not befitting to Allah, then he should know right away that he is wrong. Hence this ayah contains praise for Allah, so there is nothing in it that is impermissible to ascribe to Allah.
[6] Question: How do we combine between the two Ayahs:
"Whoever seeks other than Islam as a Religion, it will never be accepted from him" [Noble Quran 3:85]
"Verily, those who have believed and those who were Jews, Sabians, and Christians who believed in Allah and the Last Day and do righteous deeds - there is no fear upon them nor do they worry." [Noble Quran 5:69]
[6] Answer: There is no contradiction between these two ayahs as the question suggests. And this is because the verse about Islam (3:85) came after the Message of Islam was conveyed to those people whom Allah described in the second ayah as: "There is no fear upon them nor do they worry."
Allah mentions amongst them the Sabians. When the word Sabian is mentioned what quickly comes to mind is a reference to those who worship the stars. However, in reality, this term applies to al people that fall into Shirk after having been from among the adherents of Tawhid. So the Sabians were once proponents of pure Monotheism, but then they were subjected to polytheism and worshipping of stars. So the ones mentioned in this verse refer to the believers amongst them, the adherents of Tawhid.
Before the Message of Islam came, these people were like the Jews and Christians, whom were also mentioned in the same list as the Sabians. So this refers to those among them that were practicing their Religion at their time. They were from among the believers of whom: "There is no fear upon them nor do they worry."
However, after Allah sent Muhammad (peace and blessings be upon him) with the Religion of Islam, the Message of Islam was conveyed to these three types of people - the Jews, the Christians and the Sabians. And so nothing else but Islam was accepted from them.
Therefore, Allah's statement: "Whoever seeks other than Islam as a Religion" refers to after Islam was conveyed to him upon the tongue of the Messenger (peace and blessings be upon him) and after the Message of Islam was passed on to him. So at that point, nothing other than Islam was acceptable
As for those who died before the advent of the Messenger of Allah (peace and blessings be upon him) or those who are alive today on the face of the earth but yet the Message of Islam has not reached them or the Message of Islam has reached them but in a manner that is distorted from its true and original state - as I have mentioned in some occasions about the Qadiyanis, for example, who today have spread throughout Europe and America, claiming Islam, however this Islam, which they claim to be upon is not from Islam at al, since they believe that prophets will come after the final Prophet, Muhammad (peace and blessings be upon him) - then these people, among the Europeans and Americans that have been called to the Qadiyani form of Islam while the true Message of Islam was not conveyed to them, they fall into two categories:
The first category contains those who remained upon their prior (pure) Religion and held steadfast onto it. This is how the ayah: "there is no fear upon them nor do they worry" should be understood.
The second category consists of those who deviated from this Religion - as is the case with many Muslims today - so the proof is established against them.
As for those whom the Cal to Islam has not been conveyed to at al - whether after Islam came or before it, such people will get a special treatment in the Hereafter. And it is by Allah sending them a messenger that will test them, just as the people were tested in the worldly life. So whoever answers the cal of this messenger on the Day of Judgement and obeys him will enter Paradise. And whoever disobeys him will enter the Hellfire. [15]
"And We placed veils upon their hearts - so that they understand it not - and deafness in their ears." [Noble Quran 6:25]
Some people perceive this ayah to contain a sense of coercion in it (on the part of Allah). So what is your opinion with regards to this?
[7] Answer: This "placing" is an existential (Kawni) type of placing. In order to understand this, we must explain the meaning of Allah's Divine Desire (Iradah). Divine Desire is divided into two categories.
The Shar'i (Legislative) Desire and the Kawni (Existential) Desire
The Legislative Desire is everything that Allah has legislated for His servants and incited them to do, such as acts of worship and obedience, regardless of their rulings, whether obligatory or recommended. Allah desires and loves these acts of worship and obedience.
As for the Existential Desire, it may at times be something that Allah did not legislate but yet preordained. This type of Desire is only called "Existential Desire" since its term was derived from Allah's statement:
"Verily, His Command - when He desires something - is only that He says to it 'Be' and it is." [Noble Quran 36:82]
The word "something" here is an indefinite noun which consists of everything, whether acts of obedience or acts of disobedience. Such things come into existence by Allah's saying to it: "Be." Meaning: It occurs through His Will, Ordainment, and Pre-Decree. So if we come to realize this Existential Desire, which includes everything regardless if it is an act of obedience or an act of disobedience, it will definitely lead us back to the subject of Al-Qada' Wal-Qadar (Allah's Divine Ordainment and Pre-Decree, since Allah's statement: "Verily, His Command - when He desires something - is only that He says to it 'Be' and it is" means that the thing to which He said "Be" is something He decreed, which will definitely come into existence.
Everything, according to Allah, is decreed - it either consists of good or it consists of evil. However, that which applies from it to us - the two species of mankind and jinn who have been ordered by Allah and are accountable for our actions - is that we look at what we do. The things we do either occur purely from our desire and free choice or they occur in spite of what we desire. Acts of obedience or disobedience do not apply to this second category and the end result of it is not Paradise or Hellfire. It is only the first category that the religious laws revolve around. And it is based on this that a person will be rewarded with either Paradise or the Hellfire. This means that whatever a person does based on his own desire and whatever he chases after through His actions and free choice, this is what he will be held accountable for. If it is good, then he will have good and if it is bad, then he will have bad.
The fact that a person has a free choice in a large portion of his actions is a fact that cannot be argued with whether religiously or intellectually.
As for religiously, there are numerous texts from the Quran and Sunnah that confirm that a person may choose to do what he is ordered to do and abandon what he is forbidden from doing. These texts are too numerous to mention.
As for intellectually, it is clear to every person that is void of whims and desires that whenever he speaks or walks or eats or drinks or does anything that involves his free will, he is choosing on his own to do that action and not being forced to do that at al. For example, if I wish to speak right now, there is naturally no one that can force me to do that. However, this speech (of mine) is pre-decreed. What is meant by my speaking these words in spite of it being pre-decreed is that it is pre-ordained along with my free choice of what I will say and talk about. However, I have the ability to remain silent to make clear - to those doubtful about what I'm saying - that I have a free choice in the mater of speaking.
So therefore, the fact that a person has a free choice and a free will is something that cannot be disputed or argued against. And as for one who does argue against such a fact, then this person is only arguing philosophically and casting doubts on self-evident intuitions. And when a person reaches this stage, he can no longer be talked to (logically).
Therefore, the actions of a human being are divided into two categories:
1. Those that are done out of his choice and free will
2. Those that are done as a result of him being forced and coerced to
We have nothing to say about the actions that are done due to coercion - not from a religious perspective or from a real-life perspective. The religion is only concerned with the maters of free choice and free will. This is the truth of the mater. If we implant this into our minds, we will be able to understand the afore-mentioned Ayah: "And We placed veils upon their hearts." This refers to the Existential Placing. We must remember that the afore-mentioned ayah: "Verily, His Command - when He desires something" refers to the Existential Desire. However, it is not done against the will and choice of this person whom Allah has placed veils over his heart.
Here is an example of this from an actual perspective: When a human being is created, he is formed while his flesh is still soft and tender. Then as he gets older and older, his flesh becomes harder and his bones become stronger. However, not al people are the same in this regard. So lets say for example this person is devoted to (learning) some type of study or science. What part of the body will grow strong in this person? His mind will strengthen. His brain will become stronger in the field that he preoccupies it with and applies al of its abilities on. However, from a physical standpoint, his body will not strengthen nor will his muscles develop.
The opposite of this is exactly true as well, for there may be a person that completely applies himself physically. So everyday he engages in sports and physical training - as we say today. Such a person's muscles and body will progress and become strong. And he will acquire an image just like those that we see sometimes in real-life and sometimes in pictures in which for example the bodies of these athletes have become al muscle. Was this person created this way? Or did he earn and acquire for himself this strong physique loaded with muscles? This is something that he has attained based on his own actions and free choice.
This is the same example as someone who lingers in his misguidance, rejection, disbelief and denial and as a result attains this condition of these veils being placed by Allah over his heart, not because Allah compelled and forced this upon him but rather due to his actions and free choice.
So this is the existential placing which these disbelieving people have acquired (for themselves). They have gotten themselves to this point, which the ignorant think they were forced into, when in reality, such a fate was not obliged upon them, but rather came about due to what their own hands earned. And Allah does not oppress His servants.
[8] Question: What is the ruling on kissing the Quran?
[8] Answer: We believe that this act falls under the general meaning of certain Ahadith (forbidding innovations), such as Prophet's (peace and blessings be upon him) statement: "Beware of newly-invented maters for indeed every newly-invented mater is an innovation, and every innovation is misguidance."[16] And in one narration of the Hadith, it states: "And every misguidance is in the Hellfire." [17]
Many people hold a certain position with regard to this issue, saying: "What's wrong with that? It's only a way of showing our love and respect for this noble Quran." So we say to them: Yes, that's true. This only shows one's love and respect for the noble Quran. However, was this form of respect hidden from the first generation, which consisted of the Companions of Allah's Messenger (peace and blessings be upon him) and likewise was it unknown to those who succeeded the Companions (Tabi'in), as well as their successors (Atba' at-Tabi'in) who came after them? No doubt the answer will be as the scholars amongst the Salaf used to say: "If it were good, they would have preceded us in (doing) it."
This is one perspective. As for another perspective then we must ask the question: What is the foundation with regard to kissing something - that it is permissible or forbidden?
This requires us to mention the Hadith reported by the two Sheikhs (Al-Bukhari and Muslim) in their Sahih Collections, to remind those who wish to remember, and to make it known how far the Muslims are today from their righteous predecessors and their understanding and methods used to resolve maters that occurred to them.
The Hadith I'm referring to is the one reported by 'Abbas bin Rabi'ah who narrated: "I saw 'Umar bin Al-Khattab kissing the (Black) Stone and saying: 'I know that you are just a stone and that you can't cause harm or bring benefit. So if it weren't that I saw the Messenger of Allah (peace and blessings be upon him) kissing you, I would not have kissed you.'" [18]
What is the meaning of these words from Al-Faruq: "If it weren't that I saw the Messenger of Allah (peace and blessings be upon him) kissing you, I would not have kissed you?!"
So why then did 'Umar kiss the Black Stone, which as is stated in the authentic Hadith: "The Black Stone is from Paradise?" [19]
Did he kiss it based on some logical reasoning that came from him, like that made by those who this question is about, who use their logic on this issue, saying: "This is the Speech of Allah, and we will kiss it?" Did 'Umar say: "This stone is a relic from Paradise, which was promised to those who obey Allah, so I will kiss it - I don't need any text from Allah's Messenger to show me that it is legislated (in the Religion) to kiss it?!" Or did he treat this "trivial" mater, as some people nowadays want to say, with the slogan that we invite to, which we cal the Salafi slogan - which is sincerely following only the Messenger and those who abide by his Sunnah until the Day of Judgement? This was the stance of 'Umar?, such that he said: "If it weren't that I saw the Messenger of Allah (peace and blessings be upon him) kissing you, I would not have kissed you?!"
So the foundation with regard to this type of kissing is that we treat it based on the past Sunnah, not that we pass judgment on maters based on our whims, as we indicated earlier, such that we say (for example): "This is something good, so what's wrong with it?!"
Recall with me what the (first) reaction of Zayd bin Thabit ? was when Abu Bakr and 'Umar presented him with the task of compiling the Quran in order to protect it from being lost. He (peace and blessings be upon him) told them: "How can you do something that the Messenger of Allah (peace and blessings be upon him) didn't do?" [20] But the Muslims of today do not have this kind of understanding at all.
If it is said to the one who kisses the Mushaf: "How can you do something that Allah's Messenger (peace and blessings be upon him) didn't do?" He will counter you with many strange answers, such as: "My brother, what's wrong with that?! I'm only showing respect for the Quran!" So tell him: "My brother, these words fall back on you! Are you saying the Messenger of Allah didn't used to show respect to the Quran?!" There is no doubt that the Prophet (peace and blessings be upon him) used to respect the Quran, but in spite of this, he wouldn't kiss it.
Or they may argue: "You forbid us from kissing the Quran, yet look at you, you ride in cars and travel by plane. And these things are innovations!" The refutation of this is based on what you heard previously - that the innovation that is misguidance is only that which occurs with regard to the Religion.
As for those innovations that occur with regard to worldly maters, then as we stated previously, they may at times be permissible and at times be prohibited, and so on. This is something that is well known, and needs no examples.
So a person that rides aboard a plane in order to travel to the Sacred House so that he can make pilgrimage (Hajj), there is no doubt that this is permissible. And a person that rides on board a plane in order to travel to the west to make pilgrimage there, there is no doubt this is a sin, and so on and so forth.
As for maters related to worship, for which if someone is asked about it: "Why do you do it(?)", his reply is: "To get close to Allah!"
I say: There is no way to get closer to Allah except by that which Allah legislated and prescribed. However, I would like to remind you about something which I believe is very important for establishing and supporting this principle "Every innovation is a misguidance" and for which my intellect's approval can play no role in whatsoever:
Some of the Salaf used to say: "No innovation is introduced except that a Sunnah is caused to die."
I take this fact to heart as if I can feel it with my hand, due to my constant scrutinizing of maters to see if they are innovations and if they contradict what the Messenger of Allah (peace and blessings be upon him) brought.
When the true people of knowledge and virtue take hold of the Quran in order to recite from it, you do not see them kissing it. Rather, they only act in accordance to what is in it. But as for the common people, who have no set of rules or guidelines to curb their emotions, they say: "What's wrong with that?" But yet they don't act in accordance to what is found in it (from laws and rulings)! So we say: "No innovation is introduced except that a Sunnah is caused to die."
There is another innovation similar to this one. We see some people - even the vile sinners amongst them who only have a small portion of Faith left in their hearts - who when they hear the Mu'adthin calling to prayer, they stand up! And when you ask them: "Why are you standing up?" They reply: "Out of respect for Allah!" But yet, they don't even go to the Masajid! They spend their time playing chess and backgammon and so on. And yet, they believe they are showing respect to their Lord by standing up like this. Where did this form of standing come from?? Naturally, it came from a fabricated Hadith that has no source to it, which is: "When you hear the Adhan (cal to prayer), then stand up." [21]
There is no source for this Hadith. Rather, it came by way of a distortion (of an authentic Hadith) by some weak narrators and liars, who reported "Stand" (Qumu) instead of "Say" (Qulu), whilst at the same time abridging the authentic Hadith: "When you hear the Adhan, then say (Qulu) just as he says. Then send Salat upon me..." [22]
So look at how the Devil beautifies innovations to people, such that they feel content with themselves that they are believers who respect the rites of Allah - the proof for this being: when they take the Mushaf, they kiss it, and when they hear the Adhan, they stand up!
But does he act upon the Quran? He doesn't act upon the Quran! So, for example, he may pray, but does he avoid delving into prohibitions? Does he avoid taking interest or giving it? Does he avoid spreading amongst the people the means that will increase them in their disobedience to Allah? Does he...Does he...and so on and so forth?? These questions may never end. This is why we stop and suffice with that which Allah has legislated for us from acts of obedience and worship without adding one single letter to that. This is since the mater is as the Prophet (peace and blessings be upon him) said: "I have not left behind anything that Allah commanded you with except that I ordered you to do it."
So will this thing that you do bring you closer to Allah? If the answer is yes, then bring a text from Allah's Messenger (peace and blessings be upon him) concerning that. Their answer will be: "There is no text for that." So in this case, it's an innovation, and every innovation is misguidance and every misguidance is in the Hellfire.
No one should argue back to someone saying: "This issue is something so trivial, yet in spite of that, its misguidance and the one who does will be in the Hellfire??"
Imam Ash-Shatiby responded to the likes of this question, saying: "Every innovation, no mater how small it may be, is misguidance."
One should not look with regard to this ruling - i.e. that it's misguidance - to the innovation itself. Rather, one should look with respect to this ruling at the place in which this innovation has been introduced into. What is this place? The place I am referring to is the Legislation of Islam, which has been completed and made perfect. So it is not proper for anyone to try to "amend it" by introducing an innovation into it, whether big or small. This is where the "misguidance" of innovations comes from. The misguidance doesn't come from just him introducing the innovation into Islam, but rather because of the fact that he is giving (himself) the ability to amend the Legislation (of Islam), above that of our Lord and above our Prophet (peace and blessings be upon him)!
[9] Question: How are we obligated to interpret the noble Quran?
[9] Answer: Allah, Blessed and Exalted, sent the Quran down to the heart of His Messenger, Muhammad, in order to bring mankind from out of the darkness of disbelief and ignorance to the light of Islam. Allah says:
"Alif-Lam-Ra. This is a Book which We have revealed unto you (O Muhammad) in order that you may lead mankind from out of the darkness (of disbelief) into the light (of Islam), by the permission of their Lord, to the path of the Al-Mighty, the Most Praiseworthy." [Noble Quran 14:1]
And He placed His Messenger (peace and blessings be upon him) to clarify, interpret and explain what is in the Quran. Allah says:
"And We revealed to you (O Muhammad), the Reminder (i.e. the Sunnah), in order for you to explain to mankind what was (already) revealed to them, and so that they may reflect." [Noble Quran 16:44]
So the Sunnah came in order to explain and clarify what is found in the noble Quran. It is (also) a revelation sent by Allah, as He says:
"And he (i.e. Muhammad) does not speak from his own desire. Rather, it is just revelation that is revealed to him." [Noble Quran 53:3-4]
Furthermore, the Prophet (peace and blessings be upon him) said: "I was indeed given the Quran and something similar to it along with it. It is imminent that there will come a time where a man who has eaten to his full will recline on his couch and say: 'Stick to the Quran. Whatever you find in it that is Halal (lawful), then declare it lawful. And whatever you find in it that is Haram (unlawful), then declare it unlawful!' Whereas, whatever Allah's Messenger made unlawful is just like what Allah made unlawful." [23]
So the first source that must be used to interpret the noble Quran is the Quran (itself) along with the Sunnah, which consists of the Prophet's statements, actions and silent approvals. Then after that, it must be interpreted using the interpretations (Tafsir) of the people of knowledge, at the head of whom are the Companions of the Prophet (peace and blessings be upon him). And the foremost amongst the Companions with regard to this subject (Tafsir) is 'Abdullah bin Mas'ud. This is due to several factors, one being that he was one of the first to accompany the Prophet (peace and blessings be upon him) (i.e. accept Islam), and another being that he (peace and blessings be upon him) would give strong emphasis to asking about, understanding, and interpreting the Quran. Then after him comes 'Abdullah bin 'Abbas about whom 'Abdullah bin Mas'ud said: "He is the interpreter (Turjuman) of the Quran."
Then after them, any Companion whose interpretation (Tafsir) of an ayah can be authentically confirmed - and there exists no difference of opinion amongst the Companions regarding it, we accept this interpretation (Tafsir) from him with full contentment, submission and reliance. And if no such Tafsir can be found (from the Companions) regarding a particular ayah, then we take its Tafsir from the Tabi'in, particularly those who specialized in studying Tafsir under the Companions of Allah's Messenger (peace and blessings be upon him) such as Sa'id bin Jubayr, Tawus and others who are well known for their studying of Tafsir under some of the Companions, particularly Ibn 'Abbas as we mentioned previously.
Unfortunately, there are some Ayat that are interpreted according to a certain opinion or Madhab (school of Jurisprudence), and for which no direct explanation from the Prophet (peace and blessings be upon him) can be found. So because of this, some later-day individuals relied solely on applying such Ayat according to their Madhab in order to interpret them. And this is an extremely dangerous mater - where Ayat are interpreted in order to support one's Madhab and (personal) views - whereas the scholars of Tafsir have interpreted these verses in a different way than the adherents of these Madhahib have interpreted them. Perhaps, we should mention an example of this, which is Allah's statement:
"So recite what is easy from the Quran." [Noble Quran 73:20]
Some of the adherents of certain Madhahib have interpreted this ayah to refer to just the recitation itself, meaning: What is obligatory to recite from the Quran in al of the prayers is just one long ayah or three short Ayat. They said this in spite of there being reported the authentic Hadith from the Prophet (peace and blessings be upon him): "There is no prayer for the one who doesn't recite the opening chapter (Fatihah) of the Book (Quran)." [24]
In another Hadith, the Prophet (peace and blessings be upon him) said: "Whoever performs a prayer in which he doesn't recite the opening chapter of the Book, it (i.e. his prayer) is deficient, deficient, deficient, incomplete." [25]
The basis of proof indicated in these two Hadiths is rejected by the afore-mentioned interpretation of the above ayah, which is that the ayah refers to the recitation of the Quran in general. And according to them, it is not permissible to interpret the Quran except with the Sunnah that came in Mutawatir[26] form - meaning it is not permitted to interpret the Mutawatir except with the Mutawatir. So because of this, they rejected the two previously mentioned Hadith due to their relying on their opinion or Madhab for the interpretation of this ayah.
In spite of this, al of the scholars of Tafsir, past and present, have explained that the meaning of the noble ayah "So recite what is easy from the Quran" is: "So pray what is easy for you from the Night Prayer (Tahajjud)." This is since Allah mentioned this part of the ayah in connection to His saying (i.e. the complete ayah):
"Verily, your Lord knows that you stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allah measures the night and the day. He knows that you are unable to pray the entire night, so He has turned to you (in mercy). So recite what is easy from the Quran." [Noble Quran 73:20]
The last part means: "So pray what is easy for you from the Night Prayer (Tahajjud)." Therefore, the ayah is not in reference to what a person is obligated to recite specifically during the Night Prayer. Rather, (in this ayah), Allah facilitates for the Muslims to pray what they are able to perform from the Night Prayer. This means that they are not obligated to pray what the Messenger of Allah (peace and blessings be upon him) used to pray, which was eleven Rak'ah, as you are aware of.
So this is the meaning of the ayah. It is phrased in an Arabic style of "applying a portion, by which the whole is intended." Thus, Allah's statement: "So recite" means "So pray." The prayer is the whole, while the recitation (in prayer) is the portion. The purpose of this phrasing is to clarify the importance of this portion with respect to that whole. Another example of this is Allah's statement:
"Perform the prayer from mid-day until the darkness of the night (Dhuhr, 'Asr, Maghrib, 'Isha), and (also) the (recitation of the) Quran of Fajr (dawn)." [Noble Quran 17:78]
The meaning of "the Quran of Fajr" is "the Fajr Prayer." So in this situation also, the portion is applied but the whole is intended. This is a style in the Arabic Language that is well known.
So therefore, after showing the interpretation of this ayah from the scholars of Tafsir, without there being any difference of opinion amongst the past and present from them, it is not permissible to reject the first and second Hadiths (mentioned previously), claiming that they are Ahad[27] and that it is not permissible to interpret the Quran with Ahad Hadith! This is since the afore-mentioned ayah was interpreted by the statements of the scholars who are knowledgeable of the language of the Quran. This is first, and secondly, it is because the Hadith of the Prophet (peace and blessings be upon him) does not contradict the Quran, but rather, it explains and clarifies it, as we explained in the beginning of this discussion. How can this be when this ayah has no relation to the subject of what a Muslim is obligated to recite during prayer, regardless of whether it is an obligatory or recommended prayer.
But as for the two afore-mentioned Hadiths, then it is clear that they both are on the subject of a person's prayer not being valid unless he recites Surah Al-Fatihah in it: "There is no prayer for the one who doesn't recite the opening chapter (Fatihah) of the Book (Quran)" and "Whoever performs a prayer in which he doesn't recite the opening chapter of the Book, it (i.e. the prayer) is deficient, deficient, deficient, incomplete."
This means that the prayer is defective. So whoever finishes his prayer while it is deficient, then he in fact didn't pray at al. And his prayer at this point becomes invalid, as is apparent in the first Hadith.
So if this reality becomes clear to us, we must therefore feel secure with the Ahadith that come to us from the Prophet, which are reported in the books of Sunnah, firstly, and with their authentic chains of narration, secondly. And we must have no doubts or uncertainties about them due to some philosophical approach to the Ahadith, which we hear about in current times, such as:
"We only accept the Ahad Ahadith on issues regarding Laws and not for issues regarding Creed since maters of Creed cannot be established based on Ahad Ahadith."
This is what they claim! Yet we know for a fact that the Prophet (peace and blessings be upon him) sent Mu'adh to call the People of the Scripture to believe in Tawhid, and he was just one individual. [28]
This brief discussion is sufficient with regard to this topic that I wanted to clarify, which is related to: How are we obligated to interpret the Noble Quran?
May Allah send His praises and peace on our Prophet, Muhammad, his family, Companions and those who follow them in goodness until the Day of Recompense, and al praise is for Allah, Lord of al that exists.
[1] Silsilat-ul-Ahadith ad-Da'ifah (557)
[2] Sahih Al-Bukhari (1429) and the wording is from him and Sahih Muslim (1033)
[3] Translator's Note: This is a name given to those who claim that the Quran is sufficient for deriving rules and laws in Islam and that there is no need to turn tot he Sunnah. Some even go so far as to reject the Sunnah in its entirety and rely solely on the Quran.
[4] Sahih At-Targhib Wat-Tarhib (1/93/35)
[5] Silsilat-ul-Ahadith as-Sahihah (1803)
[6] Sahih al-Jami'-us-Saghir (7517)
[7] Irwa'-ul-Ghalil (8/40/2373)
[8] Sahih at-Targhib Wat-Tarhib (1/92/34) and Salat-ut-Tarawih (pg. 75)
[9] Mishkat-ul-Masabih (1/66/186)
[10] Sahih al-Jami'-us-Saghir (1970)
[11] Sahih al-Jami'-us-Saghir (1675)
[12] Sahih al-Jami'-us-Saghir (2174)
[13] Silsilat-ul-Ahadith as-Sahihah(979)
[14] Sahih Al-Bukhari (3030) and Sahih Muslim (1740)
[15] Se Silsilat-ul-Ahadith as-Sahihah (2468)
[16] Sahih at-Targhib Wat-Tarhib (1/92/34)
[17] Salat-ut-Tarawih (pg. 75)
[18] Sahih at-Targhib Wat-Tarhib (1/94/41)
[19] Sahih al-Jami'-us-Saghir (3174)
[20] Translator's Note: Refer to Sahih Al-Bukhari (Eng.) (vol. 6, Hadith no. 201). Zayd bin Thabit was one of those who used to write down the revelation for the Prophet (peace and blessings be upon him)
[21] Silsilat-ul-Ahadith ad-Da'ifah (711)
[23] Se the referencing of Mishkat-ul-Masabih (no. 163)
[24] Sahih al-Jami'-us-Saghir (7389)
[26] Translator's Note: A Mutawatir Hadith is a narration that has been reported by a group of people that is so large it is impossible to conceive that they conspired to lie regarding it.
[27] Translator's Note: An Ahad Hadith is a narration reported by just one narrator. It is the opposite of a Mutawatir narration, which is a narration, reported by a group of people that is so large it is impossible to conceive that they conspired to lie regarding it.
[28] Sahih Al-Bukhari (1458) and Sahih Muslim (19)