Attributing the Qiraa’aat to the Seven Reciters: Muhammad Bazmool

As is well known, the qiraa’aat – recitations of the Qur’an – are commonly referred to by the names of certain transmitters and reciters, such as the qiraa’ah of Hafs ‘an ‘Asim or the qiraa’ah of Warsh ‘an Nafi’. However, some people then question why the qiraa’aat are attributed to these transmitters and reciters if they were all recited and taught by the Prophet. In part of a response to some doubts surrounding the qiraa’aat, Sheikh Muhammad Bazmool wrote the following important clarification on this topic:

اعلم أن نسبة القراءة إلى العلماء الذين اشتهرت عنهم إنما هي نسبة أداء ورواية واختيار لا نسبة اختراع وابتداع ؛ فإن القراءة تلقي واتباع لا اختراع وابتداع! ـ

You ought to know that the attribution of a certain qiraa’ah – a recitation of the Qur’an – to those scholars who were known for reciting in that way is merely an attribution that they did recited and transmitted and preferred that qiraa’ah, not attributing it to them as if they invented or created it! The qiraa’aat are something received and followed, not something that people can create or invent themselves!

The Ayah of the Reciters: Tafsir al-Tabari

Allah says in surah Faatir:

إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّـهِ وَأَقَامُوا الصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَّن تَبُورَ * لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ

“Those who recite the Book of Allah and establish the prayer and spend out of what We have provided for them both secretly and publicly can hope for a profit that will never perish * that He will give them their rewards in full and increase them out of His bounty. He is certainly forgiving and appreciative.” [35:29-30]

Imam Muhammad ibn Jarir al-Tabari included the following narration under his tafsir of this ayah:

يقول – تعالى ذكره – : إن الذين يقرءون كتاب الله الذي أنزله على محمد – صلى الله عليه وسلم – ( وأقاموا الصلاة ) يقول : وأدوا الصلاة المفروضة لمواقيتها بحدودها ، وقال : وأقاموا الصلاة بمعنى : ويقيموا الصلاة . ـ

Allah is saying: Those who recite the Book of Allah which He revealed to Muhammad

وَأَقَامُوا الصَّلَاةَ

… and establish the prayers

He is saying: and who perform the obligatory prayers in their proper times within the proper limits.

وقوله ( وأنفقوا مما رزقناهم سرا وعلانية ) يقول : وتصدقوا بما أعطيناهم من الأموال سرا في خفاء وعلانية جهارا ، وإنما معنى ذلك أنهم يؤدون الزكاة المفروضة ، ويتطوعون أيضا بالصدقة منه بعد أداء الفرض الواجب عليهم فيه . ـ

وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً

… and spend out of what We have provided for them both secretly and publicly …

He is saying: they spend some of the wealth that We have given them in charity, both secretly in private and openly in public. And the meaning here is that they pay the obligatory zakah and also give optional charity after having paid what was binding and required of them.

Treating Doubts in One’s Faith: Imam al-Sa’di

Sheikh ‘Abd al-Rahman al-Sa’di included the following hadith and explanation in his book of comprehensive hadith narrations:

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا؟ مَنْ خَلَقَ كَذَا؟ حَتَّى يَقُولَ: مَنْ خَلَقَ الله؟ فإذا بلغه فليستعذ بالله، ولينته» . وفي لفظ «فليقل: آمنت بالله ورسله» متفق عليه. وَفِي لَفْظٍ «لَا يَزَالُ النَّاسُ يَتَسَاءَلُونَ حَتَّى يقولوا: من خلق الله؟» . ـ

On the authority of Abu Hurayrah, who said that Allah’s Messenger said:

The Shaytaan comes to one of you and says, “who created that?” and “who created that?” until he says, “who created Allah?” When it comes to that, then the person should seek refuge in Allah and give up such thoughts.

and in another narration:

The person should say, “I believe in Allah and His Messenger.”

This was reported by both al-Bukhari and Muslim. And in another narration:

People will continue asking one another until they say, “Who created Allah?”

احتوى هذا الحديث على أنه لا بد أن يلقي الشيطان هذا الإيراد الباطل: إما وسوسة محضة، أو على لسان شياطين الإنس وملاحدتهم. وقد وقع كما أخبر، فإن الأمرين وقعا، لا يزال الشيطان يدفع إلى قلوب من ليست لهم بصيرة هذا السؤال الباطل، ولا يزال أهل الإلحاد يلقون هذه الشبهة التي هي أبطل الشبه، ويتكلمون عن العلل وعن مواد العالم بكلام سخيف معروف. ـ

This hadith indicates that the shaytaan will certainly employ this wicked scheme: either simply through whisperings, or through the speech of some of the human shayaateen and heretics. And it has happened exactly as he said it would, for both of these things do occur. The shaytaan continuously prods and pushes the hearts of those without clear vision with such futile questions, and the heretics continuously introduce these doubts, which are the most vile form of doubts, always talking about the causes of things and the make-up of the universe with patently absurd speech.

وقد أرشد النبي صلى الله عليه وسلم في هذا الحديث العظيم إلى دفع هذا السؤال بأمور ثلاثة: بالانتهاء، والعوذ من الشيطان، وبالإيمان. ـ

In this wonderful hadith, the Prophet guides us to repel such question with three steps:

1. Halting such questions
2. Seeking refuge from the shaytaan
3. Having eemaan

Assorted Qur’an Benefits #32

What follows is a collection of benefits originally shared on the Tulayhah social media during March, April, and May of 2019.

♦ Spending What You Love and Being Patient With What You Hate

Imam al-Baghawi mentions the following statement in his tafsir of surah al-Ma’aarij:

قال ابن كيسان : خلق الله الإنسان يحب ما يسره ويهرب مما يكره ، ثم تعبده بإنفاق ما يحب والصبر على ما يكره

Ibn Kaysan said, “Allah created mankind such that he loves what delights him and flees from from what he hates. Then man engages in worshiping Allah by spending what he loves and being patient in the face of what he dislikes.”

[Tafsir al-Baghawi 8/223]

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♦ Being Patient for Allah’s Sake

In the midst of surah al-Ra’d, Allah describes His believing slaves with a number of characteristics, including:

 وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ

“They are those who exercised steadfastness, seeking the Face of their Lord …” [13:22]

Sheikh ‘Abd al-Rahman al-Sa’di commented on this quality in his tafsir by writing:

Tafsir of Surah al-Baqarah 114-123: al-Tafsir al-Muyassar

This is the twelfth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 114-123. This passage addresses some of the claims and actions of the Jews. See the series guide here for more information about this series and other installments.

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّـهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَـٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

And who is more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive to destroy them. Those ones should only enter them in fear. In this life, they will have disgrace, and in the hereafter they will have a tremendous punishment. [2:114]

لا أحد أظلم من الذين منعوا ذِكْرَ الله في المساجد من إقام الصلاة، وتلاوة القرآن، ونحو ذلك، وجدُّوا في تخريبها بالهدم أو الإغلاق، أو بمنع المؤمنين منها. أولئك الظالمون ما كان ينبغي لهم أن يدخلوا المساجد إلا على خوف ووجل من العقوبة، لهم بذلك صَغار وفضيحة في الدنيا، ولهم في الآخرة عذاب شديد.ـ

114. No one is more unjust than those who prevent the remembrance of Allah – such as establishing the prayer, reciting the Qur’an, etc. – in the mosques and who strive to destroy them by demolishing them or closing them or by prevent the believers from coming to them. Those wrong-doers should not enter the mosques except in a state of fear and dread of the punishment. Because of this, they will face humiliation and disgrace in this world, and in the hereafter they will face a severe punishment.

وَلِلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ ۚ إِنَّ اللَّـهَ وَاسِعٌ عَلِيمٌ

The east and west belong to Allah. So wherever you turn, there is Allah’s face. Allah is certainly expansive, all-knowing. [1:115]

The Example of Those who Spend Their Wealth in Allah’s Path …: Ibn al-Qayyim

Allah strikes a comparison in surah al-Baqarah when He says:

مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّـهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّـهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّـهُ وَاسِعٌ عَلِيمٌ

The example of those who spend their wealth in the path of Allah is like a seed of grain which grows seven spikes; in each spike is a hundred grains. And Allah multiplies for whom He wills. And Allah is Expansive and All-Knowing. [2:261]

The great scholar ibn al-Qayyim commented on this ayah by writing:

وهذه الآية كأنها كالتفسير والبيان لمقدار الأضعاف التي يضاعفها للمقرض ومثل سبحانه بهذا المثل إحضارا لصورة التضعيف في الأذهان بهذه الحبة التي غيبت في الأرض فأنبتت سبع سنابل في كل سنبلة مائة حبة حتى كأن القلب ينظر إلى هذا التضعيف ببصيرته كما تنظر العين إلى هذه السنابل التي من الحبة الواحدة فينضاف الشاهد العياني إلى الشاهد الإيماني القرآني فيقوى إيمان المنفق وتسخو نفسه بالإنفاق

This ayah is like an explanation and clarification of the amount of multiplication which Allah gives for those who give Him a goodly loan.

Allah strikes this comparison to place a clear picture of the multiplication in your minds by using this seed of grain which has been hidden in the earth and then grows seven spikes with every spike having one hundred grains. Allah describes it as such until it is like your heart were looking at this multiplication just as if these spikes that grew from a single seed were right before your eyes. So then a visual picture of this will be added to your faith in the Qur’an. This will in turn strengthen the faith of one who spends his wealth in this way and encourage him to spend more.

Do not extend your eyes towards the enjoyment of this world: Imam al-Sa’di

In his book of assorted miscellaneous benefits from the Qur’an, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

قوله تعالى : [ وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَ‌ةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِ‌زْقُ رَ‌بِّكَ خَيْرٌ‌ وَأَبْقَىٰ ] <طه 131> تضمنت التزهيد في الدنيا ، وأن غضارتها وحسنها الذي متع به المترفين ليس لكرامتهم عليه ، وإنما ذلك للابتلاء والاختبار ؛ لينظر أيهم أحسن عملا ، وأيهم أكمل عقلا ، فإن العاقل هو الذي يؤثر النفيس الباقي على الدني الفاني ، ولهذا قال : [ وَرِ‌زْقُ رَ‌بِّكَ ] أي الذي أعده للطائعين الذين لم يذهبوا مع أهل الإتراف في إترافهم ، ولم يغرهم رونق الدنيا وبهجتها الزائلة ، بل نظروا إلى باطن ذلك ، حين نظر الجهال إلى ظاهرها ، وعرفوا المقصود ، ومقدار التفاوت ، ودرجات الأمور فرزق الله لهؤلاء خير وأبقى ، أي أكمل في صنف من أصناف الكمال ، وهو مع ذلك باق لا يزول . ـ

Allah’s statement:

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَ‌ةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِ‌زْقُ رَ‌بِّكَ خَيْرٌ‌ وَأَبْقَىٰ

And do not extend your eyes toward that by which We have given as enjoyment to some categories of them, it being the splendor this worldly life by which We test them. And the provision of your Lord is better and more enduring. [20:131]

This ayah highlights being detached regarding this worldly life, and that the luxuries and beautiful things which the affluent ones have been endowed with are not actually a form of honor for them; it is only a trial and a test in order that Allah may see which of them is  best in deeds and which of them is most complete in intellect. For the intelligent one is he who gives priority to the precious things which will last over the lesser things which will pass. That is why He said:

وَرِ‌زْقُ رَ‌بِّكَ

And the provision of your Lord …

– i.e. the provision which He has promised to the obedient ones; those who do no partake in self-indulgence with the indulgent people and who are not deceived by the glamour of this worldly life and its passing pleasures. Rather, they look at the deeper essence of things – while the ignorant ones look at its outward appearances – and they recognize purposes and value of things and how to arrange their priorities. So Allah provides such people with what is

The Sources for Determining What Has Been Abrogated: al-Suyooti

Sheikh Jalal al-Deen al-Suyooti brought the following topic in the midst of his discussion on the Naasikh and Mansookh verses:

تنبيه : قال ابن الحصار : إنما يرجع في النسخ إلى نقل صريح عن رسول الله – صلى الله عليه وسلم – ، أو عن صحابي يقول : آية كذا نسخت كذا . قال : وقد يحكم به عند وجود التعارض المقطوع به من علم التاريخ ، ليعرف المتقدم والمتأخر . قال : ولا يعتمد في النسخ قول عوام المفسرين ، بل ولا اجتهاد المجتهدين من غير نقل صحيح ، ولا معارضة بينة ; لأن النسخ يتضمن رفع حكم وإثبات حكم تقرر في عهده صلى الله عليه وسلم والمعتمد فيه النقل والتاريخ دون الرأي والاجتهاد . قال : والناس في هذا بين طرفي نقيض ، فمن قائل : لا يقبل في النسخ أخبار الآحاد العدول ; ومن متساهل يكتفي فيه بقول مفسر أو مجتهد . والصواب خلاف قولهما . انتهى . ـ

An important point: ibn al-Hassaar said:

When it comes to abrogation, one should only rely on an explicit statement transmitted from Allah’s Messenger (ﷺ) or from one of the Sahabah saying, “Such-and-such ayah abrogates such-and-such ayah.”

He also said:

In cases of conflicting texts which cannot be reconciled, one could resort to information about historical events in order to know which text came earlier and which came later to make a judgement of abrogation.

He went on to say:

Tafsir of Surah al-Baqarah 104-113: al-Tafsir al-Muyassar

This is the eleventh installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 104-113. This passage focuses on provides a series of instructions and clarifications regarding Muslim conduct and certain statements of the disbelievers. See the series guide here for more information about this series and other installments.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ

O you who believe, do not say, “Pay attention to us!” but say, “Look after us” and listen. And the disbelievers will have a painful punishment. [2:104]

يا أيها الذين آمنوا لا تقولوا للرسول محمد صلى الله عليه وسلم: راعنا، أي: راعنا سمعك، فافهم عنا وأفهمنا؛ لأن اليهود كانوا يقولونها للنبي صلى الله عليه وسلم يلوون ألسنتهم بها، يقصدون سبَّه ونسبته إلى الرعونة، وقولوا- أيها المؤمنون- بدلا منها: انظرنا، أي انظر إلينا وتعهَّدْنا، وهي تؤدي المعنى المطلوب نفسه واسمعوا ما يتلى عليكم من كتاب ربكم وافهموه. وللجاحدين عذاب موجع.ـ

104. O you who believe, do not say, “Pay attention to us!” to the Messenger, which means, “turn your hearing towards us, so that you understand and comprehend us.” That is because the Jews used to say that to the Prophet while twisting it with their tongues, intending to insult him and imply that he was dim-witted. Instead, O believers, say, “Look after us,” which means, “Watch over us and take care of us,” which conveys the intended message. And listen to what he recites to us from your Lord’s Book and understand it. And there is an agonizing punishment for those who refuse.

مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّـهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ

Neither the People of the Book who disbelieve nor the pagans would like for any good to be sent down to you from your Lord. But Allah selects whomever He wishes for His mercy. And Allah is the owner of great bounty. [2:105]

Responding to Doubts About the End of the Hellfire: Imam al-Shinqitee

The great mufassir sheikh Muhammad al-Ameen al-Shinqitee devoted one of his books, Daf’u Eehaam, entirely to addressing supposed contradictions in the Qur’an. In part of his chapter on surah al-An’aam, Imam al-Shinqitee discussed the apparent contradiction between certain ayaat that could be understood to indicate an end to the punishment of the Hellfire and the many other ayaat which indicate the opposite. The general outline of his discussion proceeded as such:

1. 1. Presenting the apparent contradiction
   2. Response
      1. Specific response regarding the ayah in surah al-An’aam
      2. General response to the claims that the Hellfire or its inhabitants will come to an end
         1. Five Possible scenarios
            1. Scenario #1 that the Hellfire will come to an end, and response
            2. Scenario #2 that the inhabitants of the Hellfire will die, and response
            3. Scenario #3 that the inhabitants of the Hellfire will be removed from it, and response
            4. Scenario #4 that the punishment of the Hellfire will be decreased, and response
            5. Claim that Allah may choose to not enact His threats of punishment, and response
            6. Scenario #5 that the Hellfire and its punishment will continue forever
            7. Claim that eternal punishment for one lifetime of sins in unfair, and response

For the sake of clarity and reference, we have inserted section headings into the text in brackets.

What follows is the complete text of sheikh Muhammad al-Ameen al-Shinqitee’s discussion:

[Presenting the apparent contradiction]

قَوْلُهُ تَعَالَى: قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ الْآيَةَ

Allah’s statement:

قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّـهُ

He will say, “The Fire is your residence, wherein you will abide eternally, except for what Allah wills.” [6:128]

هَذِهِ الْآيَةُ الْكَرِيمَةُ يُفْهَمُ مِنْهَا كَوْنُ عَذَابِ أَهْلِ النَّارِ غَيْرَ بَاقٍ بَقَاءً لَا انْقِطَاعَ لَهُ أَبَدًا وَنَظِيرُهَا قَوْلُهُ تَعَالَى: فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ [11 106 – 107] ، وَقَوْلُهُ تَعَالَى: لَابِثِينَ فِيهَا أَحْقَابًا [78 23] . ـ

Some have understood from this ayah that the punishment of the people of the Hellfire will not continue eternally without any end. Another ayah to this is Allah’s statement:

فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ * خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ

As for those who were wretched, they will be in the Fire. For them therein is exhaling and inhaling. * Abiding therein as long as the heavens and the earth endure, except what your Lord should will. [11:106-107]

as well as: