The Blessed Night is Laylah al-Qadr, not the Middle of Sha’baan

Allah opens surah al-Dukkhaan (44) by mentioning “a blessed night” during which He sent down the Qur’an. The majority of the salaf and prominent interpreters of the Qur’an have indicated that this blessed night is Laylah al-Qadr, while a minority have claimed that it is referring to the night of the middle of the month of Sha’baan. What follows are three detailed clarifications of why the first position is correct and the second opinion is not supported by the textual evidences.

○ Sheikh Muhammad al-Ameen al-Shinqitee wrote the following clarification at the beginning of his tafsir of surah al-Dhukhaan. al-Shinqitee’s tafsir was focused on the theme of explaining the Qur’an first and foremost by means of the Qur’an itself, and he follows this approach in this explanation as well:

قوله – تعالى – : إنا أنزلناه في ليلة مباركة . ـ

Allah’s statement:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ

Indeed, We sent it [the Qur’an] down during a blessed night [44:3]

أبهم – تعالى – هذه الليلة المباركة هنا ، ولكنه بين أنها هي ليلة القدر في قوله – تعالى – : إنا أنزلناه في ليلة القدر [ 97 \ 1 ] وبين كونها ( مباركة ) المذكورة هنا في قوله – تعالى – : ليلة القدر خير من ألف شهر [ 97 \ 3 ] إلى آخر السورة . ـ

Allah left this blessed night ambiguous here, however He made it clear that it refers to Laylah al-Qadr elsewhere in His statement:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

Indeed, We sent it down during Laylah al-Qadr [97:1]

And He clarified its aforementioned quality of “blessedness” in His statement: Continue reading

Ibn Kathir on Zakah and Tazkiyyah al-Nafs

Allah says in surah Fussilat:

وَوَيْلٌ لِّلْمُشْرِكِينَ * الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

Woe to the mushrikoon * those who do not give the zakah and who are disbelievers in the hereafter [41:6-7]

In part of his commentary on these ayaat, al-haafidh ibn Kathir wrote the following words:

ـ (وويل للمشركين) أي: دمار لهم وهلاك عليهم، (الذين لا يؤتون الزكاة) قال علي بن أبي طلحة، عن ابن عباس: يعني: الذين لا يشهدون أن لا إله إلا الله. وكذا قال عكرمة. ـ

وَوَيْلٌ لِّلْمُشْرِكِينَ

Woe to the mushrikoon

meaning: ruin and destruction for them

الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ

those who do not give the zakah

‘Ali ibn Abi Talhah transmitted that ibn ‘Abbaas said, “meaning, those who do not bear witness that there is no deity worthy of worship except Allah”. And ‘Ikrimah said something similar.

وهذا كقوله تعالى: (قد أفلح من زكاها وقد خاب من دساها) [الشمس: 9، 10]، وكقوله: (قد أفلح من تزكى وذكر اسم ربه فصلى) [الأعلى: 14، 15]، وقوله (فقل هل لك إلى أن تزكى ) [النازعات: 18] والمراد بالزكاة هاهنا: طهارة النفس من الأخلاق الرذيلة، ومن أهم ذلك طهارة النفس من الشرك. وزكاة المال إنما سميت زكاة لأنها تطهره من الحرام، وتكون سببا لزيادته وبركته وكثرة نفعه، وتوفيقا إلى استعماله في الطاعات. ـ

This is like Allah’s statement:

قَدْ أَفْلَحَ مَن زَكَّاهَا * وَقَدْ خَابَ مَن دَسَّاهَا

He has succeeded who purifies himself * and he has failed who corrupts it [91:9-10]

and like His statement: Continue reading

“If you support Allah, He will support you”: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee mentions the following in his tafsir of surah Muhammad:

قوله تعالى : يا أيها الذين آمنوا إن تنصروا الله ينصركم ويثبت أقدامكم . ذكر الله – جل وعلا – في هذه الآية الكريمة أن المؤمنين ، إن نصروا ربهم ، نصرهم على أعدائهم ، وثبت أقدامهم ، أي عصمهم من الفرار والهزيمة . ـ

Allah’s statement:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّـهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who have believed, if you support Allah, He will support you and plant your feet firmly. [47:7]

In this noble ayah, Allah mentioned that if the believers support their Lord, then He will support them against their enemies and make their feet firm – meaning He will protect them from fleeing or defeat.

وقد أوضح هذا المعنى في آيات كثيرة ، وبين في بعضها صفات الذين وعدهم بهذا النصر كقوله تعالى : ولينصرن الله من ينصره إن الله لقوي عزيز [ 22 \ 40 ] ، ثم بين صفات الموعودين بهذا النصر في قوله تعالى بعده : الذين إن مكناهم في الأرض أقاموا الصلاة وآتوا الزكاة وأمروا بالمعروف ونهوا عن المنكر ولله عاقبة الأمور [ 22 \ 41 ] ، وكقوله تعالى : وكان حقا علينا نصر المؤمنين [ 30 \ 47 ] ، وقوله تعالى : إنا لننصر رسلنا والذين آمنوا في الحياة الدنيا [ 40 \ 51 ] ، وقوله تعالى : ولقد سبقت كلمتنا لعبادنا المرسلين إنهم لهم المنصورون وإن جندنا لهم الغالبون [ 37 \ 171 – 173 ] ، إلى غير ذلك من الآيات . ـ

Allah has made this meaning clear and listed some of the characteristics of those to whom He has promised this support in a number of other ayaat, such as in His statement:

وَلَيَنصُرَنَّ اللَّـهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّـهَ لَقَوِيٌّ عَزِيزٌ

And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. [22:40]

He then clarified the attributes of those whom He had promised this aid to in His very next statement: Continue reading

Applying Allah’s Guidance regarding the News of the Faasiq: Sheikh Muhammad Bazmool

In surah al-Hujuraat, Allah commands the believers by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe! If a faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful of what you have done. [49:6]

alhamdulillah, we have previously translated the explanations of sheikh Muhammad al-Ameen al-Shinqitee and sheikh ‘Abd al-Rahman al-Sa’di for this ayah, which we would encourage you to read if you are not already familiar with the meaning and implications of this ayah before continuing on with this article.

In what follows below, Sheikh Muhammad Bazmool provided a brief explanation demonstrating an application of this ayah. He said:

أليس الله عزوجل يقول : (إن جاءكم فاسق بنبأ فتبينوا) ، وفي قراءة : ( فتثبَّتوا )! هل ردَّ الله في هذه الآية خبر الفاسق؟ لم يردَّه ، والمعنى : خبر الفاسق إذا جاءكم انظروا في القرائن، فإذا دلَّت القرائن على قبول خبره اقبلوه، وإذا دلَّت القرائن على ردِّ خبر رُدُّوه، بخلاف خبر العدل، فالأصل في العدل : أن خبره مقبول، وهذا مفهوم المخالفة في الآية. ـ

Doesn’t Allah say:

إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا

If a faasiq comes to you with a news, verify it

and in one variant reading, “authenticate it“? Is Allah rejecting the news of the faasiq in this ayah? No, He is not rejecting it. What is meant is: if the news of a faasiq comes to you, then look into the related circumstances and evidences. Then if the outside evidences indicate that his news is acceptable, accept it. But if the outside evidences indicate that his news is not acceptable, then reject it. This is in contrast to the news of an upright honest person, for the norm when it comes to an upright honest person is that his news is accepted, and this is understood from this ayah by implication.

إذاً هذه الآية ليس فيها : أن خبر الفاسق مردود ، بل فيها : أن خبر الفاسق يتثبَّت فيه ، يعني : ينظر في القرائن . ـ

So then, this ayah is not saying that the news of a faasiq is rejected automatically. Rather, it is saying that the news of a faasiq should be checked, meaning, the outside evidences should be investigated. Continue reading

“If a Faasiq comes to you with news, verify it…”: Tafsir al-Shinqitee and al-Sa’di

Allah commands the believers in surah al-Hujuraat by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe! If a faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful of what you have done. [49:6]

In his book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee wrote the following regarding this ayah:

نزلت هذه الآية الكريمة في الوليد بن عقبة بن أبي معيط ، وقد أرسله النبي – صلى الله عليه وسلم – إلى بني المصطلق ليأتيهم بصدقات أموالهم فلما سمعوا به تلقوه فرحا به ، فخاف منهم وظن أنهم يريدون قتله ، فرجع إلى نبي الله – صلى الله عليه وسلم – وزعم له أنهم منعوا الصدقة وأرادوا قتله ، فقدم وفد منهم إلى النبي – صلى الله عليه وسلم – فأخبروه بكذب الوليد ، فأنزل الله هذه الآية ، وهي تدل على عدم تصديق الفاسق في خبره . ـ

This noble ayah was revealed concerning al-Waleed ibn ‘Uqbah ibn Abi Mu’ayt. The Prophet (ﷺ) had sent him to the Banu al-Mustaliq tribe to collect the zakaah from them. When they heard that he was coming, they excitedly went to meet him. However he was afraid of them and thought that they wanted to kill him, so he went back to the Prophet of Allah (ﷺ) and claimed that they had withheld the zakaah and had intended to kill him. Later a delegation from that tribe came to the Prophet (ﷺ) and informed him of al-Waleed’s lie, and so Allah revealed this ayah, which indicates that one should not affirm news given by a faasiq.

 وصرح تعالى في موضع آخر بالنهي عن قبول شهادة الفاسق ، وذلك في قوله : ولا تقبلوا لهم شهادة أبدا وأولئك هم الفاسقون [ 24 \ 4 ] ، ولا خلاف بين العلماء في رد شهادة الفاسق وعدم قبول خبره . ـ

And elsewhere Allah has explicitly mentioned the prohibition of accepting the legal testimony of a faasiq, which was His statement:

وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ

And do not accept their testimony, ever. Those ones are the defiant sinners [24:4]

and there is no disagreement among the scholars about rejecting the legal testimony of the faasiqoon and not accepting what they say at face value. Continue reading

What is the wisdom of abrogating a command before it can be acted on?: Imam al-Shinqitee

In a session of tafsir delivered at his home which was recorded by his son and subsequently transribed, Sheikh Muhammad al-Ameen al-Shinqitee discussed the following question:

هل يجوز النسخ قبل التمكن من الفعل أو لا يجوز ؟ والجماهير من العلماء على أنه جائز وواقع ، ومن أمثلته نسخ خمس وأربعين صلاة ليلية الإسراء بعد أن فرضت خسمسين ، ونُسخ منها خمس وأربعين بينما أُقرت خمساً ، ومن أمثلته قوله جل وعلا في قصة ذبح إبراهيم لولده : <  وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ > [الصفات 108] ؛ لأنه أمره أن يذبح ولده ، ونسخ هذا الأمر قبل التمكن من الفعل ، والتحقيق أن هذا جائز وواقع ، ولا شك أن فيه سؤالاً معروفاً وهو أن يقول طالب العلم : إذا كان الحكم يشرع ويُنسخ قبل العمل فما الحكمة في تشريعه الأول إذا كان ينسخ قبل العمل به ؟  ـ

Is the abrogation of a command before it is able to be carried out possible or impossible? The majority of the scholars hold the position that it is possible and that it actually happens, and one of the examples of this is the abrogation of forty-five prayers on the night of the Night Journey after fifty had been made obligatory and forty-five of them were abrogated, leaving only five remaining. And another example of this is Allah’s statement regarding the story of Ibrahim’s sacrificing his son:

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

And We ransomed him with a great sacrifice [37:107]

For Allah commanded Ibrahim to sacrifice his son, but He abrogated this command before Ibrahim was able to enact it. So the conclusion is that this is both possible and it occurs. And undoubtedly there is a well-known question regarding this, which is that the student of knowledge asks, “If a ruling is legislated and then abrogated before being acted upon, then what is the reasoning in its being legislated in the first place if it is abrogated prior to being carried out?” Continue reading

Describing specific events with general wordings: Tafsir al-Sa’di

Allah describes one of the responses of Fir’awn and his people to Moosaa in surah al-Ghaafir where He says:

فَلَمَّا جَاءَهُم بِالْحَقِّ مِنْ عِندِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ ۚ وَمَا كَيْدُ الْكَافِرِ‌ينَ إِلَّا فِي ضَلَالٍ

And when he brought them the truth from Us, they said, “Kill the sons of those who have believed with him and keep their women alive.” But the plan of the disbelievers is not but in error. [40:25]

In part of his commentary on this ayah, Imam ‘Abd al-Rahman al-Sa’di made the following remarks:

فما كيدهم إلا في ضلال، حيث لم يتم لهم ما قصدوا، بل أصابهم ضد ما قصدوا، أهلكهم الله وأبادهم عن آخرهم. ـ

So their plan was not but in error, such that they were not able to complete what they had intended. Rather, they were afflicted with the opposite of what they intended: Allah destroyed them and obliterated them even unto their last ones.

وتدبر هذه النكتة التي يكثر مرورها بكتاب الله تعالى: إذا كان السياق في قصة معينة أو على شيء معين، وأراد الله أن يحكم على ذلك المعين بحكم، لا يختص به ذكر الحكم . وعلقه على الوصف العام ليكون أعم، وتندرج فيه الصورة التي سيق الكلام لأجلها، وليندفع الإيهام باختصاص الحكم بذلك المعين. ـ

Reflect upon this subtle and wise wording which occurs frequently in the Book of Allah: when the context is dealing with a specific story or regarding a specific thing and Allah wishes to make a ruling on that specific thing, He does not make the mention of the ruling exclusive to only that thing. (Rather) He connects the ruling to the general characteristic in order that it would be more general. So this story which is the focus on the context is included therein (in the ruling), and this is also done in order to repel any false ideas of the ruling being limited only to that specific thing.

فلهذا لم يقل { وما كيدهم إلا في ضلال } بل قال: { وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ } ـ

So because of this He did not say, ‘and their plan is not but in error‘. Rather He said:

وَمَا كَيْدُ الْكَافِرِ‌ينَ إِلَّا فِي ضَلَالٍ

But the plan of the disbelievers is not but in error

[Taysir al-Kareem al-Rahman pg. 866]

See also: The Proper Place of Asbaab al-Nuzool in Understanding the Qur’an: Imam al-Sa’di

See also: Technical wordings for Asbaab al-Nuzool: Ibn ‘Uthaymeen

See also: A Principle to Dispel Specious Arguments and Doubts: Tafsir al-Sa’di

See also: Four Means of Attaining Allah’s Forgiveness: Imam al-Sa’di

See also: A Benefit of General Language in Surah al-Duhaa: Sheikh ibn ‘Uthaymeen

“And whoever becomes dim-sighted to the remembrance of al-Rahman…”: Tafsir al-Sa’di

Allah says in surah al-Zukhruf:

وَمَن يَعْشُ عَن ذِكْرِ‌ الرَّ‌حْمَـٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِ‌ينٌ * وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ * حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِ‌قَيْنِ فَبِئْسَ الْقَرِ‌ينُ * وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِ‌كُونَ

And whoever becomes dim-sighted to the remembrance of the Most Merciful – We appoint for him a devil, and he is to him a companion. * And indeed, the devils avert them from the way [of guidance] while they think that they are [rightly] guided * Until, when he comes to Us [at Judgement], he says [to his companion], “Oh, I wish there was between me and you the distance between the east and west – how wretched a companion!” * And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment. [43:36-39]

Commenting on this in his book of tafsir, Imam ‘Abd al-Rahman al-Sa’di wrote:

يخبر تعالى عن عقوبته البليغة، لمن أعرض عن ذكره، فقال‏:‏ ‏{‏وَمَنْ يَعْشُ‏}‏ أي‏:‏ يعرض ويصد ‏{‏عَنْ ذِكْرِ الرَّحْمَنِ‏}‏ الذي هو القرآن العظيم، الذي هو أعظم رحمة رحم بها الرحمن عباده، فمن قبلها، فقد قبل خير المواهب، وفاز بأعظم المطالب والرغائب، ومن أعرض عنها وردها، فقد خاب وخسر خسارة لا يسعد بعدها أبدا، وقيَّض له الرحمن شيطانا مريدا، يقارنه ويصاحبه، ويعده ويمنيه، ويؤزه إلى المعاصي أزا، ـ

Allah informs us about His intense punishment for whomever turns away from His remembrance, so He said, “And whoever becomes dim-sighted” – meaning, he turns himself away and [also] averts others – “to the remembrance of the Most Merciful” which is the Magnificent Qur’an, which is the greatest mercy by which the Most Merciful has shown mercy to His slaves. So whoever accepts it, then he has accepted the best of gifts and has succeeded in the greatest of achievements and aspirations. But whoever turns away from it and rejects it, then he has been saddened and experienced a great loss after which there is no happiness for him ever, and the Most Merciful has appointed a rebellious shaytaan for him; He has joined it to him and made it as a companion for him, and it shows enmity towards him and afflicts him, and it forcefully incites him towards acts of disobedience.

‏ـ {‏وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ‏}‏ أي‏:‏ الصراط المستقيم، والدين القويم‏.‏ ‏{‏وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ‏}‏ بسبب تزيين الشيطان للباطل وتحسينه له، وإعراضهم عن الحق، فاجتمع هذا وهذا‏.‏ ـ

And indeed, the devils avert them from the way” – meaning, the straight path and the upright religion – “while they think that they are [rightly] guided” due to the shaytaan‘s adornment and beautification of falsehood for him, and their shunning of the truth, so it combines both this and that.

فإن قيل‏:‏ فهل لهذا من عذر، من حيث إنه ظن أنه مهتد، وليس كذلك‏؟‏ ـ

So if it is said, “Then is this an excuse for that, since he indeed thinks that he is rightly guided – isn’t that the case?” Continue reading

“Except the people of Yunus”: Tafsir al-Sa’di

In surah Yunus, Allah informs His slaves of the following point:

فَلَوْلَا كَانَتْ قَرْ‌يَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ

“Then has there not been one city that believed so its faith benefited it except the people of Yunus? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.” [10:98]

Imam al-Sa’di, in his book of tafsir, wrote the following on this ayah:

يقول تعالى‏:‏ ‏{‏فَلَوْلَا كَانَتْ قَرْيَةٌ‏}‏ من قرى المكذبين ‏{‏آمَنَتْ‏}‏ حين رأت العذاب ‏{‏فَنَفَعَهَا إِيمَانُهَا‏}‏ أي‏:‏ لم يكن منهم أحد انتفع بإيمانه، حين رأى العذاب، كما قال تعالى عن فرعون ما تقدم قريبًا، لما قال‏:‏ ‏{‏آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ‏}‏ فقيل له ‏{‏آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ‏}‏

Allah’s statement, “Then has there not been one city” from the cities of the deniers “that believed” when it saw the punishment “so its faith benefited it” – meaning: there was never even one of them that benefited from their eemaan (faith) when they saw the punishment, just as He said concerning Fir’awn when the punishment approached him and he said, “I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims” [10:90], and then it was said to him, “What! now! and indeed you disobeyed before and you were of the mischief-makers” [10:91].

وكما قال تعالى‏:‏ ‏{‏فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ‏}‏

And similarly He said, “And when they saw Our punishment, they said, ‘We believe in Allah alone and disbelieve in that which we used to associate with Him.But never did their faith benefit them once they saw Our punishment. [It is] the established way of Allah which has preceded among His servants.” [40:84-84]

وقال تعالى‏:‏ ‏{‏حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا‏}‏

And He said, “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, so that I may do good in that which I have left behind!‘”

والحكمة في هذا ظاهرة، فإن الإيمان الاضطراري، ليس بإيمان حقيقة، ولو صرف عنه العذاب والأمر الذي اضطره إلى الإيمان، لرجع إلى الكفران‏.‏

And the wisdom in this is apparent, for if eemaan is compelled, then it is not true eemaan. And if the punishment and the affair which compelled him to eemaan were to turn away from him, then he would return to disbelief. Continue reading

Two Qur’anic proofs that Ismaa’eel is the sacrificed son: Tafsir al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee wrote the following clarifying explanation in his tafsir of surah al-Saffaat:

قوله تعالى : وقال إني ذاهب إلى ربي سيهدين رب هب لي من الصالحين فبشرناه بغلام حليم ، إلى قوله تعالى : وفديناه بذبح عظيم . ـ

Allah’s statement:

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَ‌بِّي سَيَهْدِينِ * رَ‌بِّ هَبْ لِي مِنَ الصَّالِحِينَ * فَبَشَّرْ‌نَاهُ بِغُلَامٍ حَلِيمٍ

And [then] he said, “Indeed, I will go to [where I am ordered by] my Lord; He will guide me. * My Lord, grant me [a child] from among the righteous.” * So We gave him good tidings of a forbearing boy.

Until His saying:

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

And We ransomed him with a great sacrifice [37:99-107]

اعلم أولا : أن العلماء اختلفوا في هذا الغلام الذي أمر إبراهيم في المنام بذبحه ، ومعلوم أن رؤيا الأنبياء وحي ، ثم لما باشر عمل ذبحه امتثالا للأمر ، فداه الله بذبح عظيم ، هل هو إسماعيل أو إسحاق ؟ وقد وعدنا في سورة ” الحجر ” ، بأنا نوضح ذلك بالقرآن في سورة ” الصافات ” ، وهذا وقت إنجاز الوعد . ـ

Firstly, know that the scholars have differed regarding this boy whom Ibrahim was commanded in his sleep to sacrifice, and it is well known that the dreams of the prophets are wahyi (Divine revelation). Then when he was proceeding to do the act of his sacrifice in compliance with the command, Allah ransomed him with a great sacrifice – so was this Ismaa’eel or Ishaaq? And we had promised in [the tafsir of] surah al-Hijr that we would clarify this issue by means of the Qur’an in surah al-Saffaat, and now this is the time to fulfill that promise.

اعلم ، وفقني الله وإياك ، أن القرآن العظيم قد دل في موضعين ، على أن الذبيح هو إسماعيل لا إسحاق . أحدهما في ” الصافات ” ، والثاني في ” هود ” . ـ

Know – may Allah grant me success, and you – that the Magnificent Qur’an has demonstrated in two places that the sacrificed one is Ismaa’eel and not Ishaaq. One of these places is in surah al-Saffaat, and the second is in surah Hood. Continue reading