The End-Goals of Claiming that the Qur’an was Created

The following Q&A was posed to sheikh ‘Abdullah al-‘Awaaji, former professor of tafsir at the Islamic University of al-Madinah:

السلام عليكم . ماذا يترتب على القول بخلق القرأن ؟ ـ

al-salaam ‘alaikum. What does the belief that the Qur’an was created entail and lead to?

وعليكم السلام ورحمة الله وبركاته: من المآلات لهذه المقالة عند المعاصرين: القول بنقد القرآن وأنه كغيره من النصوص. -أن البيئة هي التي أثرت في خطاب القرآن وأنه ليس بوحي من عند الله -نفي الإعجاز عنه -إسقاط مرجعيته -تجويز وقوع التحريف والزيادة والنقصان فيه. -القول بتاريخية النص القرآني. ـ

wa ‘alaikum al-salaam wa rahmatullaahi wa barakaatuh

Some of the end goals that people in modern times have with this belief are:

-Taking a position of criticizing the Qur’an and that it is just a book like any other written text.

-Saying that the instructions of the Qur’an were influenced by its historical context, rather than being divine revelation from Allah.

-Negating the miraculous nature of the Qur’an.

-Removing it from its position as a reference point for mankind.

-Making it possible to suggest that distortion, additions and loss of the Qur’an has occurred.

-Taking a stance that there has been a historical development and evolution of the text of the Qur’an.

وهذا مما كتبه د/ ناصر الحنيني بعنوان (مآلات القول بخلق القرآن) وهو منشور في مجلة التأصيل للدراسات الفكرية المعاصرة العدد ١ – السنة ١ – ربيع الأول 1431هـ . و فيه نشأة بدعة القول بخلق القرآن وحقيقتها ومن قال بها، وأصل البحث فصلان: ١-مآلات القول بخلق القرآن قديماً . ٢-مآلاته حديثاً. ـ

This is taken from what Dr. Nasser al-Hunayni wrote in a work entitled “The End Goals of Saying that the Qur’an was Created” which was published in the Ta’seel journal of Contemporary Thought, volume 1, edition 1, Rabee’ al-Awwal 1431. This article discusses the origin of the innovated position that the Qur’an is created, as well as the true nature of this position and of those who advocate it. This study is composed of two main sections:

  1. The end goals of saying that the Qur’an was created in previous times
  2. The ends goals of this position in contemporary times.

[As found on the ConsQuran Twitter page here and here]

See more from sheikh ‘Abdullah al-‘Awaaji here

See also: Rejecting the Sunnah in Order to Reinterpret the Qur’an: Sheikh Muhammad Bazmool

See also: On Modern Readings of the Qur’an and Sunnah: Sheikh Muhammad Bazmool

How the Prophet Lived with His Wives: Tafsir ibn Kathir

In the midst of legal rulings related to marriage in surah al-Nisaa’, Allah commands the believing to treat their wives well by saying:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

… and live with them honorably … [4:19]

al-Haafidh Ismaa’eel ibn Kathir wrote a brief but beautiful commentary on this phrase in his tafsir:

وَقَوْلُهُ : ( وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ ) أَيْ : طَيِّبُوا أَقْوَالَكُمْ لَهُنَّ ، وَحَسِّنُوا أَفْعَالَكُمْ وَهَيْئَاتِكُمْ بِحَسَبِ قُدْرَتِكُمْ ، كَمَا تُحِبُّ ذَلِكَ مِنْهَا ، فَافْعَلْ أَنْتَ بِهَا مِثْلَهُ ، كَمَا قَالَ تَعَالَى : ( وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ) [ الْبَقَرَةِ : 228 ] وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي ” وَكَانَ مِنْ أَخْلَاقِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ جَمِيلُ الْعِشْرَةِ دَائِمُ الْبِشْرِ ، يُدَاعِبُ أَهْلَهُ ، وَيَتَلَطَّفُ بِهِمْ ، ويُوسِعُهُمْ نَفَقَتَهُ ، وَيُضَاحِكُ نِسَاءَهُ ، حَتَّى إِنَّهُ كَانَ يُسَابِقُ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ يَتَوَدَّدُ إِلَيْهَا بِذَلِكَ . قَالَتْ : سَابَقَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَبَقْتُهُ ، وَذَلِكَ قَبْلَ أَنْ أَحْمِلَ اللَّحْمَ ، ثُمَّ سَابَقْتُهُ بَعْدَ مَا حَمَلْتُ اللَّحْمَ فَسَبَقَنِي ، فَقَالَ : ” هَذِهِ بِتِلْكَ ” وَيَجْتَمِعُ نِسَاؤُهُ كُلَّ لَيْلَةٍ فِي بَيْتِ الَّتِي يَبِيتُ عِنْدَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيَأْكُلُ مَعَهُنَّ الْعَشَاءَ فِي بَعْضِ الْأَحْيَانِ ، ثُمَّ تَنْصَرِفُ كُلُّ وَاحِدَةٍ إِلَى مَنْزِلِهَا . وَكَانَ يَنَامُ مَعَ الْمَرْأَةِ مِنْ نِسَائِهِ فِي شِعَارٍ وَاحِدٍ ، يَضَعُ عَنْ كَتِفَيْهِ الرِّدَاءَ وَيَنَامُ بِالْإِزَارِ ، وَكَانَ إِذَا صَلَّى الْعِشَاءَ يَدْخُلُ مَنْزِلَهُ يَسْمُرُ مَعَ أَهْلِهِ قَلِيلًا قَبْلَ أَنْ يَنَامَ ، يُؤَانِسُهُمْ بِذَلِكَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ قَالَ اللَّهُ تَعَالَى : ( لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ ) [ الْأَحْزَابِ : 21 ] . وَأَحْكَامُ عِشْرَةِ النِّسَاءِ وَمَا يَتَعَلَّقُ بِتَفْصِيلِ ذَلِكَ مَوْضِعُهُ كِتَابُ ” الْأَحْكَامِ ” ، وَلِلَّهِ الْحَمْدُ . ـ

Allah’s statement:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

… and live with them honorably …

that is: beautify your speech, actions and manners towards them to the best of your ability. Just as you would like for them to do that towards you, then do that towards them. This is as Allah said:

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ

… and women have rights over their husbands similar to the rights their husbands have over them … [2:228]

and Allah’s Messenger said: Continue reading

Linguistic Ambiguity and Multiple Meanings of a Qur’anic Ayah: Tafsir al-Shinqitee

Allah begins surah al-An’aam by describing Himself in several ayaat, including:

وَهُوَ اللَّـهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ

And He is Allah in the heavens and in the earth He knows your secrets and your statements and He knows what you earn. [6:3]

As one can see from the Arabic and may also be able to see from this approximate translation of the meaning, there is some linguistic ambiguity (what linguists would call syntactic or structural ambiguity) to this ayah resulting in multiple plausible interpretations. Specifically, the question relates to where one should pause while reciting this ayah, a field known as al-Waqf w’al-Ibtidaa’ in the Qur’anic sciences. In his well-known book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee addresses this issue in his explanation of this ayah as follows:

في هذه الآية الكريمة ثلاثة أوجه للعلماء من التفسير وكل واحد منها له مصداق في كتاب الله تعالى : ـ

There are three ways that the scholars have explained this ayah, and each one of these explanations has something to support and substantiate it from within the Qur’an.

الأول : أن المعنى ، وهو الله في السماوات وفي الأرض ، أي وهو الإله المعبود في السماوات والأرض ، لأنه جل وعلا هو المعبود وحده بحق في الأرض والسماء ، وعلى هذا فجملة «يعلم » حال ، أو خبر

1) That the meaning is “And He is Allah in the heavens and the earth”, i.e.: and He is the deity who is worshiped in the heavens and the earth because He is the only one truly deserving of worship in the earth and the sky. Continue reading

Three Central Themes of the Qur’an: al-Shawkaani

In addition to his famous works in the fields of tafsir and fiqh, sheikh Muhammad al-Shawkani also wrote a number of smaller works, one of which was entitled Irshad al-Thiqat ilaa Ittifaq al-Shara’ia’ ‘alaa al-Tawheed w’al-Ma’ad w’al-Nubuwwat, or “Trustworthy Guidance that All of the Divinely Legislated Systems Affirmed Tawheed, the Ultimate Return, and Prophethood”. After some brief initial remarks, al-Shawkani introduced this book and summarized its main topics by writing:

فإن القرآن العظيم قد اشتمل على الكثير الطيب من مصالح المعاش والمعاد وأحاط بمنافع الدنيا والدين تارة إجمالا وتارة تفصيلا وتارة عموما وتارة خصوصا ولهذا يقول سبحانه ما فرطنا في الكتاب من شيء ويقول تعالى وكل شيء أحصيناه في إمام مبين ويقول تبارك وتعالى ونزلنا عليك الكتاب تبيانا لكل شيء ونحو ذلك من الآيات الدالة على هذا المعنى

The Qur’an includes so much good in terms of bettering one’s life and one’s hereafter, and it encompasses so many beneficial things for both this worldly life and for one’s religious life. Sometimes these things are mentioned in a general manner and other times in a detailed manner. Sometimes they are mentioned with broad wordings and other times in very specific terms. That is why Allah says:

مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ

We have not neglected anything in the Book [6:38]

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

And We have counted all things in a clear register [36:12]

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ

And We have sent the Book down to you as clarification for all things [16:89]

and other similar ayaat which point to this same idea.

وأما مقاصد القرآن الكريم التي يكررها ويورد الأدلة الحسية والعقلية عليها ويشير إليها في جميع سوره وفي غالب قصصه وأمثاله فهي ثلاثة مقاصد يعرف ذلك من له كمال فهم وحسن تدبر وجودة تصور وفضل تفكر

As for the central themes of the Qur’an which are frequently repeated, and for which it provides both instinctual and intellectual proofs, and which are mentioned in every surah and in most of the stories and parables of the Qur’an, then there are three central themes. These central themes are known to those with complete understanding, good contemplation, excellent mental organization, and through much consideration. Continue reading

Commands at the End of Makki Surahs

I, Abu’l-Yaman Khalil, asked the following question to Sheikh Muhammad al-Rabee’ah, a professor of the Qur’anic Sciences at al-Qassim University, via Twitter:

س – لاحظت ان غير واحد من السور المكية ختمت بالأوامر مثل الأمر بالتسبيح او بالصبر او بالصلاة -إما في ختامها كسورة العلق والطور مثلا وإما قبيل النهاية بيسير كسورة ق والانسان مثلا. هل هذا صحيح وما الحكمة في ذلك؟ هل عند العلماء كلام في هذا؟

Question: I’ve noticed that more than one of the Makki surahs ends with commands, such as a command to make tasbeeh or to have sabr or to pray. This comes either at the very end of the surah, such as with surah al-‘Alaq and al-Toor for instance, or shortly before the end, such as with surah Qaaf and al-Insaan for instance. Is this accurate, and what is the wisdom behind this? Have some of the scholars spoken about this? Continue reading

Allah Promises You Forgiveness and Bounty: Tafsir al-Tabari & ibn Kathir

Allah says in surah al-Baqarah:

الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ ۖ وَاللَّـهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَاللَّـهُ وَاسِعٌ عَلِيمٌ

The Shaytaan promise you poverty and commands you to commit immorality, but Allah promises you forgiveness from Him and bounty. And Allah is Generous and All-Knowing [2:268]

The famous mufassir Abu Ja’far Muhammad ibn Jarir al-Tabari opened his tafsir of this ayah by writing:

قال أبو جعفر: يعني بذلك تعالى ذكره: ” الشيطان يعدكم “، أيها الناس- بالصدقة وأدائكم الزكاة الواجبة عليكم في أموالكم (85) – أن تفتقروا=” ويأمركم بالفحشاء “، يعني: ويأمركم بمعاصي الله عز وجل، وترك طاعته= (86) ” والله يعدكم مغفرة منه “ (87) يعني أن الله عز وجل يعدكم أيها المؤمنون، أن يستر عليكم فحشاءكم، بصفحه لكم عن عقوبتكم عليها، فيغفر لكم ذنوبكم بالصدقة التي تتصدقون=” وفضلا “ يعني: ويعدكم أن يخلف عليكم من صدقتكم، فيتفضل عليكم من عطاياه ويسبغ عليكم في أرزاقكم.ـ

I, Abu Ja’far, say: What Allah means here is:

الشَّيْطَانُ يَعِدُكُمُ

the shaytaan promises you …

O mankind, that giving charity and paying the zakah that is required of your wealth will make you poor

وَيَأْمُرُكُم بِالْفَحْشَاءِ

… and commands you to commit immorality

i.e. he commands you to disobey Allah and to stop obeying Him. Continue reading

Questions Regarding the Recitation of ibn Mas’ood: ibn Hajr and al-Nawawi

Imam al-Bukhari included the following narration in his Saheeh, in his chapter on tafsir of the Qur’an:

 حَدَّثَنَا عُمَرُ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، قَالَ قَدِمَ أَصْحَابُ عَبْدِ اللَّهِ عَلَى أَبِي الدَّرْدَاءِ فَطَلَبَهُمْ فَوَجَدَهُمْ فَقَالَ أَيُّكُمْ يَقْرَأُ عَلَى قِرَاءَةِ عَبْدِ اللَّهِ قَالَ كُلُّنَا‏.‏ قَالَ فَأَيُّكُمْ يَحْفَظُ وَأَشَارُوا إِلَى عَلْقَمَةَ‏.‏ قَالَ كَيْفَ سَمِعْتَهُ يَقْرَأُ ‏{‏وَاللَّيْلِ إِذَا يَغْشَى‏}‏‏.‏ قَالَ عَلْقَمَةُ ‏{‏وَالذَّكَرِ وَالأُنْثَى‏}‏‏.‏ قَالَ أَشْهَدُ أَنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ هَكَذَا، وَهَؤُلاَءِ يُرِيدُونِي عَلَى أَنْ أَقْرَأَ ‏{‏وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى‏}‏ وَاللَّهِ لاَ أُتَابِعُهُمْ‏.‏

al-A’mash narrated that some of ‘Abdullah ibn Mas’ood’s students came to see Abu al-Darda’ who had also been looking for them. When Abu al-Darda’ found them he said, “Which of you recites according to the qiraa’ah of ‘Abdullah?” and al-A’mash said, “All of us.” He replied, “Then which of you have memorized it?” so al-A’mash pointed to ‘Alqamah. Abu al-Darda’ asked, “How did you hear him recite

وَاللَّيْلِ إِذَا يَغْشَىٰ

By the night when it covers [92:1]

‘Alqamah said:

‏وَالذَّكَرِ وَالأُنْثَى

By the male and the female [compare to 92:3]

Abu al-Darda’ said, “I testify that I heard the Prophet reciting it like that, but these people want me to recite it as:

وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ

And by He who created the male and the female [92:3]

but I swear by Allah that I will not follow them.

Similar narrations can also be found in the collections of Muslim and al-Tirmidhi.

Commenting on this in his explanation of Saheeh al-Bukhari, al-haafidh ibn Hajr al-‘Asqalani wrote:

قوله‏:‏ ‏(‏وهؤلاء‏)‏ أي أهل الشام ‏(‏يريدونني على أن أقرأ وما خلق الذكر والأنثى، والله لا أتابعهم‏)‏ هذا أبين من الرواية التي قبلها حيث قال ‏”‏ وهؤلاء يأبون علي ‏”‏ ثم هذه القراءة لم تنقل إلا عمن ذكر هنا، ومن عداهم قرءوا ‏”‏ وما خلق الذكر والأنثى ‏”‏ وعليها استقر الأمر مع قوة إسناد ذلك إلى أبي الدرداء ومن ذكر معه، ولعل هذا مما نسخت تلاوته ولم يبلغ النسخ أبا الدرداء ومن ذكر معه‏.‏ ـ

Regarding his statement, “but these people” – i.e. the people of Syria – “want me to recite ‘and by He who created the male and the female’, but I swear by Allah that I will not follow them.” This is even more clear than the previous narration in which he said, “but these people reject me doing so.” Continue reading

Assorted Qur’an Benefits #40

The following is a collection of brief benefits originally posted on our social media pages during January 2020:

♦ Flee to Allah

Allah says in surah al-Dhariyaat:

فَفِرُّوا إِلَى اللَّـهِ ۖ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ

So flee to Allah. I am certainly a clear warner to you from Him. [51:50]

In his tafsir of this ayah, sheikh Muhammad ibn Saalih al-‘Uthaymeen said:

[الفرار إلى الله يكون بالقيام بطاعته واجتناب نواهيه لأنه لا ينقذك من عذاب الله إلا أن تقوم بطاعة الله.ـ]

Fleeing to Allah is done by being obedient to Him and avoiding what He has prohibited because nothing can rescue you from Allah’s punishment except for being obedient to Allah.

[Tafsir surah al-Dhariyaat pg. 216]


♦ Allah Guides His Heart

Allah says in surah al-Taghabun:

مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ ۚ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ

No affliction strikes except that it is by Allah’s permission. And whoever believes in Allah – He will guide his heart. And Allah is knowing of all things. [64:11]

al-Haafidh ibn Kathir comments on this ayah by writing: Continue reading

Tafsir of Surah al-Baqarah 215-220: al-Tafsir al-Muyassar

This is the twenty-second installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 215-220. After the previous section encouraging the believers to submit to Allah completely, this passage presents guidance on a number of legal questions. See the series guide here for more information about this series and other installments.

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

They ask you what they should spend. Say: Whatever you spend of good is for parents, relatives, orphans, the poor, and the traveler. And whatever good you do, Allah is certainly Knowing of it. [2:215]

يسلك أصحابك- أيها النبي- أي شيء ينفقون من أصناف أموالهم تقربًا إلى الله تعالى، وعلى مَن ينفقون؟ قل لهم: أنفقوا أيَّ خير يتيسر لكم من أصناف المال الحلال الطيب، واجعلوا نفقتكم للوالدين، والأقربين من أهلكم وذوي أرحامكم، واليتامى، والفقراء، والمسافر المحتاج الذي بَعُدَ عن أهله وماله. وما تفعلوا من خير فإن الله تعالى به عليم.ـ

215. They ask you – O Prophet – what type of their wealth should they spend when seeking closeness to Allah, and who should they spend on. Tell them: spend whatever goodness is easy for you from the various types of permissible, wholesome wealth, and spend on parents, close relatives such as your immediate family and close relations, orphans, the poor, and needy travelers who are far-removed from their family and wealth. And whatever good you do, Allah is certainly knowledgeable of it.

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Fighting has been prescribed for you even though it is disliked by you. Perhaps you would dislike something while it is good for you. And perhaps you would love something while it is bad for you. And Allah knows while you do not know. [2:216] Continue reading

Major Nifaq and Minor Nifaq in the Qur’an: Tafsir ibn Kathir

In his explanation of the beginning of surah al-Baqarah, the great expert in hadith, history and tafsir al-haafidh Ismaa’eel ibn Kathir transitioned from the ayaat describing the disbelievers to the ayaat describing the munafiqoon by writing:

لما تقدم وصف المؤمنين في صدر السورة بأربع آيات ، ثم عرف حال الكافرين بهاتين الآيتين ، شرع تعالى في بيان حال المنافقين الذين يظهرون الإيمان ويبطنون الكفر ، ولما كان أمرهم يشتبه على كثير من الناس أطنب في ذكرهم بصفات متعددة ، كل منها نفاق ، كما أنزل سورة ” براءة ” فيهم ، وسورة ” المنافقين ” فيهم ، وذكرهم في سورة ” النور ” وغيرها من السور ، تعريفا لأحوالهم لتجتنب ، ويجتنب من تلبس بها. ـ

After beginning with four ayaat describing the believers at the opening of this surah [2:2-5] and then acquainting us with the disbelievers’ condition in these two ayaat [2:6-7], Allah then moves on to explaining the situation of the munafiqoon – those who outwardly display eemaan while inwardly harboring disbelief [2:8-20]. Because of the difficulty that many people have in identifying their condition, Allah goes into detail by mentioning a number of their characteristics, all of which are nifaq. He also sent down surah al-Baraa’ah [09] and surah al-Munafiqoon [63] regarding them, as well as mentioning them in surah al-Nur [24] and elsewhere in order to acquaint us with their ways so that we could avoid their qualities and those who are characterized by them.

النفاق : هو إظهار الخير وإسرار الشر ، وهو أنواع : اعتقادي ، وهو الذي يخلد صاحبه في النار ، وعملي وهو من أكبر الذنوب ، كما سيأتي تفصيله في موضعه ، إن شاء الله تعالى ، وهذا كما قال ابن جريج : المنافق يخالف قوله فعله ، وسره علانيته ، ومدخله مخرجه ، ومشهده مغيبه . ـ

al-Nifaq is: outwardly displaying good while secretly harboring evil. And there are different varieties of nifaq:

there is Nifaq of Creed, which is the type which causes its perpetrator to spend eternity in the Hellfire,

and there is Nifaq of Deed which is one of the gravest sins.

And we shall discuss this in detail in the appropriate place, inshaAllaah.

All of this is just as ibn Jurayj said, “The munafiq‘s words and actions are at odds, his secrets and public face are at odds, his entering and exiting are at odds, and his public life and private life are at odds.” Continue reading