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

“Those Who Have Divided Their Religion and Become Sects”: Tafsir al-Baghawi

Allah says in surah al-An’aam:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّـهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

Those who have divided their religion and become sects – you have nothing to do with them. Their matter is up to Allah, then He will inform them of what they used to do. [6:159]

Imam al-Baghawi wrote the following commentary on this ayah in his book of tafsir:

قوله – عز وجل – : ( إن الذين فرقوا دينهم ) قرأ حمزة والكسائي : ” فارقوا ” ، بالألف هاهنا وفي سورة الروم ، أي : خرجوا من دينهم وتركوه وقرأ الآخرون : ” فرقوا ” مشددا ، أي : جعلوا دين الله وهو واحد – دين إبراهيم عليه السلام الحنيفية – أديانا مختلفة ، فتهود قوم وتنصر قوم ، يدل عليه قوله – عز وجل – : ( وكانوا شيعا ) أي : صاروا فرقا مختلفة وهم اليهود والنصارى في قول مجاهد وقتادة والسدي . ـ

Regarding Allah’s statement:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ

Those who have divided their religion …

Hamzah and al-Kisaa’i recited it as:

إِنَّ الَّذِينَ فَارَقُوا دِينَهُمْ

Those who have departed from their religion …

with an alif, both here an in surah al-Room [c.f. 30:32], meaning: exiting from their religion and leaving it. But the rest of the reciters recited it as: Continue reading

A Living Heart and a Light to Walk by: Tafsir ibn Kathir

Allah strikes the following parable in part of surah al-An’aam:

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

And is one who was dead and We gave him life and made a light for him by which to walk among the people like one who is in darknesses, never to emerge from them? Thus what they have been doing has been made pleasing to the disbelievers. [6:122]

In part of his explanation of this ayah, al-haafidh ibn Kathir wrote:

هذا مثل ضربه الله تعالى للمؤمن الذي كان ميتا ، أي : في الضلالة ، هالكا حائرا ، فأحياه الله ، أي : أحيا قلبه بالإيمان ، وهداه له ووفقه لاتباع رسله . ( وجعلنا له نورا يمشي به في الناس ) أي : يهتدي به كيف يسلك ، وكيف يتصرف به . والنور هو : القرآن ، كما رواه العوفي وابن أبي طلحة ، عن ابن عباس . وقال السدي : الإسلام . والكل صحيح . ـ

This is a parable that Allah struck regarding a believer who had been dead – that is, in a state of misguidance, lost and confused – and then Allah gave him life – that is, gave life to his heart through eemaan and guided him and enabled him to follow His messengers.

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

… and made a light for him by which to walk among the people …

i.e. that he is guided by it in terms of how he should act and conduct himself.

The “light” here is the Qur’an, as has been transmitted from ibn ‘Abbaas by way of al-‘Awfi and ibn Abi Talhah, while al-Suddi says it refers to Islam. And both of these explanations are correct. Continue reading

Loving or Hating Abu Bakr: Tafsir ibn Kathir

Allah says in surah al-Tawbah:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

And the first forerunners among the Muhajireen and the Ansar and those who followed them in goodness – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [9:100]

The great mufassir al-Haafidh Ismaa’eel ibn Kathir concluded his commentary on this ayah by writing:

فقد أخبر الله العظيم أنه قد رضي عن السابقين الأولين من المهاجرين والأنصار والذين اتبعوهم بإحسان : فيا ويل من أبغضهم أو سبهم أو أبغض أو سب بعضهم ، ولا سيما سيد الصحابة بعد الرسول وخيرهم وأفضلهم ، أعني الصديق الأكبر والخليفة الأعظم أبا بكر بن أبي قحافة ، رضي الله عنه ، فإن الطائفة المخذولة من الرافضة يعادون أفضل الصحابة ويبغضونهم ويسبونهم ، عياذا بالله من ذلك . وهذا يدل على أن عقولهم معكوسة ، وقلوبهم منكوسة ، فأين هؤلاء من الإيمان بالقرآن ، إذ يسبون من رضي الله عنهم ؟ وأما أهل السنة فإنهم يترضون عمن رضي الله عنه ، ويسبون من سبه الله ورسوله ، ويوالون من يوالي الله ، ويعادون من يعادي الله ، وهم متبعون لا مبتدعون ، ويقتدون ولا يبتدون ولهذا هم حزب الله المفلحون وعباده المؤمنون . ـ

Allah the Magnificent has informed us that He is well-pleased with those forerunners in faith among the Muhajiroon and the Ansar and those who followed them in goodness. So then woe to anyone who hates them or insults them, and to anyone who hates or insults any one of them, especially if it is regarding the leader of the Sahabah after the Messenger, the best of them and the most virtuous of them. I am of course referring to the most truthful one and the greatest Khalifah:Abu Bakr ibn Abi Quhaafah – may Allah be pleased with him. Continue reading

Taking Ayaat out of Context: Sheikh ‘Abd al-Razzaq al-Badr

Towards the beginning of surah Aal ‘Imran Allah says:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He who revealed the Scripture to you. In it there are muhkam (clear) verses which are the foundation of the Book and others which are mutashabih (ambiguous). As for those in whose hearts is deviation, they follow the ambiguous parts of it, seeking fitnah and seeking distortion. But none knows its interpretation except Allah and those whose are firmly-grounded in knowledge. They say, “We believe in it. All of it is from our Lord.” And none will be reminded except for those of understanding. [3:7]

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinahdelivered the following important words while discussing this ayah in the midst of his explanation of the book Kashf al-Shubuhat:

ـ [وَالرَّاسِخُونَ فِي الْعِلْمِ ] أي الراسخون في العلم يعلمون معناه. وطريقة الراسخين في العلم تجاه المتشابه أنهم يؤمنون به أنه من عند لله، ويردونه إلى المحكَم، على خلاف طريقة أهل الزيغ. ـ

وَالرَّاسِخُونَ فِي الْعِلْمِ

… and those firmly grounded in knowledge [3:7]

meaning: those who are firmly grounded in knowledge also know its meaning. And the approach that those who are firmly grounded in knowledge take with respect to the mutashabih (ambiguous) verses is that they believe in them as being from Allah and they refer these verses back to the muhkam (clear and unambiguous) verses. This is in contrast to how the deviated people approach these verses.

قال : [وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا] [كُلٌّ مِّنْ عِندِ رَبِّنَا] كله حق، وكله من لله، وليس في القرآن تناقض ولا اضطراب، [وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا ] ولا يستقيم الأمر للإنسان في هذا الباب إلا إذا كان على هذا النهج ؛ يرَُد المتشابه من آيِّ القرآن إلى المحكَم. أما إذا كان بمعزل عن آيات القرآم ودلالاته ، ويجتزئ من النصوص أشياء يشبه بها على الناس فهذه طريقة أهل الزيغ، مثل طريقة الجهمية الذين يقولون لله في كل مكان، يقرأون مستدلين على قولهم “إن لله في كل مكان”، بقوله تعالى: وهو معكم أين ما كنتم [الحديد: ٤]. وابن القيم رحمه لله يقول: ـ
يا قومنا ولله إنا لقولنا ألفاً تدلُّ عليه ؛ بل ألفان

Allah said:

وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا

And those who are firmly grounded in knowledge say, “We believe in it. All of it is from our Lord.” [3:7]

All of it is from our Lord” – all of it is the truth and all of it is from Allah. There is no contradiction or disorder in the Qur’an.

وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

Had it been from anyone other than Allah they would have found much contradiction within it. [4:82] Continue reading

Guidance for Interpreting the Qur’an in Surah Aal ‘Imran: Tafsir ibn Kathir

In the beginning of surah Aal ‘Imran, Allah says:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ * رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ * رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّـهَ لَا يُخْلِفُ الْمِيعَادَ

It is He who revealed the Scripture to you. In it there are muhkam verses which are the Umm al-Kitab and others which are ambiguous. As for those in whose hearts is deviation, they follow the ambiguous parts of it, seeking fitnah and seeking distortion. But none knows its interpretation except Allah and those whose are firmly-grounded in knowledge. They say, “We believe in it. All of it is from our Lord.” And none will be reminded except for those of understanding.

“O our Lord, do not let our hearts deviate after You have guided us! And grant us from Yourself mercy. Indeed, You are the Bestower.

Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise.” [3:7-9]

In his famous book of tafsir, al-haafidh Ismaa’eel ibn Kathir dedicated considerable space to explaining these ayaat. For the sake of clarity and brevity, we have used sheikh Muhammad Moosaa Nasr’s abridgement of Tafsir ibn Kathir in order to present a more streamlined explanation:

يخبر تعالى أن في القرآن آيات محكمات هن أم الكتاب ، أي : بينات واضحات الدلالة ، لا التباس فيها على أحد من الناس ، ومنه آيات أخر فيها اشتباه في الدلالة على كثير من الناس أو بعضهم ، فمن رد ما اشتبه عليه إلى الواضح منه ، وحكم محكمه على متشابهه عنده ، فقد اهتدى . ومن عكس انعكس ، ولهذا قال تعالى : ( هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب ) أي : أصله [ ص: 7 ] الذي يرجع إليه عند الاشتباه ( وأخر متشابهات ) أي : تحتمل دلالتها موافقة المحكم ، وقد تحتمل شيئا آخر من حيث اللفظ والتركيب ، لا من حيث المراد . ـ

Allah is informing us that in this Qur’an there are:

  1. Muhkam verses which are the heart of the Book – i.e. verses whose message is plain and clear, such that no one would have any confusion about them
  2. Other verses whose message is somewhat ambiguous to some or many of the people

So whoever refers those confusing passages back to the clear ones and makes the clear parts a judge over the those he finds to be ambiguous will be rightly guided. And whoever does the opposite will have the opposite result. That is why Allah said: Continue reading

A Warning Against Innovating and Giving Rulings Without Knowledge: ibn Kathir & al-Shawkaani

In surah al-Nahl, Allah lists a number of foods which He has forbidden, and then follows that up by saying:

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـٰذَا حَلَالٌ وَهَـٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّـهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّـهِ الْكَذِبَ لَا يُفْلِحُونَ

And do not say that which your tongues falsely put forth, that this is halaal and this is haraam. Then you would falsely attribute untruth to Allah. Those who attribute untruth to Allah will not succeed. [16:116]

Commenting on this in part of his tafsir, al-haafidh Ismaa’eel ibn Kathir wrote:

ثم نهى تعالى عن سلوك سبيل المشركين ، الذين حللوا وحرموا بمجرد ما وضعوه واصطلحوا عليه من الأسماء بآرائهم ، من البحيرة والسائبة والوصيلة والحام ، وغير ذلك مما كان شرعا لهم ابتدعوه في جاهليتهم ، فقال : ( ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب ) ويدخل في هذا كل من ابتدع بدعة ليس [ له ] فيها مستند شرعي ، أو حلل شيئا مما حرم الله ، أو حرم شيئا مما أباح الله بمجرد رأيه وتشهيه . ـ

Then Allah prohibits following the way of the Mushrikoon who used to declare things to be permissible or impermissible based on nothing more than some specialized terms to name and classify different types of creatures – specialized terms that they contrived based on their own whims. For example, they had various names they came up with for camels and other things according to their religious beliefs in the period of Pre-Islamic Ignorance. So Allah said:

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـٰذَا حَلَالٌ وَهَـٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّـهِ الْكَذِبَ

And do not say that which your tongues falsely put forth, that this is halaal and this is haraam. Then you would falsely attribute untruth to Allah. Continue reading

The First Innovation: Tafsir ibn Kathir

The famous scholar al-haafidh Ismaa’eel ibn Kathir was especially well-known for his skills in the fields of hadeeth, tafsir, and history, with his honorific title of “al-haafidh” indicating his high status in the first of these fields and his two most famous works being in the latter areas. In the following brief excerpt from his tafsir of surah Aal ‘Imran, ibn Kathir combines all three of these knowledge areas:

وقال الإمام أحمد : حدثنا أبو كامل ، حدثنا حماد ، عن أبي غالب قال : سمعت أبا أمامة يحدث ، عن النبي صلى الله عليه وسلم في قوله : ( فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ) قال : ” هم الخوارج ” ، وفي قوله : ( يوم تبيض وجوه وتسود وجوه ) . [ آل عمران : 106 ] قال : ” هم الخوارج ” . وقد رواه ابن مردويه من غير وجه ، عن أبي غالب ، عن أبي أمامة مرفوعا ، فذكره . ـ

Imam Ahmad said: Abu Kaamil told me that Hammaad told him that Abu Ghaalib said: I heard Abu ‘Umamah say that the Prophet (ﷺ) spoke about Allah’s statement:

فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ

But as for those in whose hearts is deviation, then they follow those parts of the Qur’an which are ambiguous [3:7]

by saying, “They are the Khawaarij.” And also regarding Allah’s statement:

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ

On the Day when some faces will become white and some faces will become black [3:106]

he said, “they [i.e. the latter group] are the Khawaarij“.

And ibn Mardawayh also transmitted this from more than one route from Abu Umamah by way of Abu Ghaalib as a narration attributed to the Prophet (ﷺ). Continue reading

Speaking About Allah Without Knowledge is the Foundation of All Shrik, Kufr, & Innovation: Ibn al-Qayyim

The great scholar ibn al-Qayyim al-Jawziyyah mentioned the following words in his famous Madaarij al-Saalikeen:

فصل القول على الله بغير علم
Speaking About Allah Without Knowledge

وأما القول على الله بلا علم فهو أشد هذه المحرمات تحريما ، وأعظمها إثما ، ولهذا ذكر في المرتبة الرابعة من المحرمات التي اتفقت عليها الشرائع والأديان ، ولا تباح بحال ، بل لا تكون إلا محرمة ، وليست كالميتة والدم ولحم الخنزير ، الذي يباح في حال دون حال . ـ

As for speaking about Allah without knowledge, this is the most strongly forbidden prohibition and the greatest of them in sinfulness. Because of that, it is mentioned in the fourth level of prohibited things, something that all the divine legislations agreed upon. It is not permitted in any situation nor can it take any other ruling than prohibited. This is unlike carrion, blood, or swine, all of which can become permissible in certain situations.

فإن المحرمات نوعان : محرم لذاته لا يباح بحال ، ومحرم تحريما عارضا في وقت دون وقت ، قال الله تعالى في المحرم لذاته قل إنما حرم ربي الفواحش ما ظهر منها وما بطن ثم انتقل منه إلى ما هو أعظم منه فقال والإثم والبغي بغير الحق ثم انتقل منه إلى ما هو أعظم منه ، فقال وأن تشركوا بالله ما لم ينزل به سلطانا ثم انتقل منه إلى ما هو أعظم منه ، فقال وأن تقولوا على الله ما لا تعلمون فهذا أعظم المحرمات عند الله وأشدها إثما ، فإنه يتضمن الكذب على الله ، ونسبته إلى ما لا يليق به ، وتغيير دينه وتبديله ، ونفي ما أثبته وإثبات ما نفاه ، وتحقيق ما أبطله وإبطال ما حققه ، وعداوة من والاه وموالاة من عاداه ، وحب ما أبغضه وبغض ما أحبه ، ووصفه بما لا يليق به في ذاته وصفاته وأقواله وأفعاله . ـ

You see, prohibited things can be classified into two types:

  1. Things which are forbidden due to some intrinsic quality, which are not allowed in any situations
  2. Prohibited things whose prohibition is in effect in certain situations but not others

Allah spoke about those things whose prohibition is intrinsic by saying:

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ 

Say: My Lord has only forbidden immoralities – what is apparent of them and what is concealed …

then He moved on to those prohibitions which are even greater by saying: Continue reading

Examples of Blame-worthy Opinion-based Tafsir: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool, a professor at Umm al-Qura University in Mecca, discusses some examples of “blame-worthy Opinion-based Tafsir“. For those not familiar with this term, you may want to read this article – The Difference Between Narration-based Tafsir and Opinion-Based Tafsir: Sheikh Muhammad Bazmool – before proceeding:

أمثلة من التفسير بالرأي المذموم؛ ـ

Some Examples of Blame-worthy Opinion-Based Tafsir

قول باطنية الشيعة في تفسير قوله تعالى: (إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً ) [البقرة: 67]، قالوا: هي عائشة. وقولهم في تفسير قوله تعالى: {فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ} [التوبة: 12]؛ هم أبوبكر وعمر. وهذا التفسير يخالف ما تقرر في الشرع من فضل أمهات المؤمنين، زوجات الرسول صلى الله عليه وسلم. ويخالف ما تقرر في الشرع من فضل أبي بكر وعمر رضي الله عنهما، فهذا التفسير باطل لمخالفته المتقرر في الشرع على خلافه. ـ

○ The position of the Baatini Shi’a [those Shi’a who search for hidden meanings in the texts, regardless of whether the texts support those meanings or not] regarding the explanation of Allah’s statement:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً

Indeed, Allah commands you to slaughter a cow [2:67]

is that this is referring to ‘Aa’ishah. And their position regarding the explanation of Allah’s statement:

فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ

then fight the leaders of disbelief, for indeed, there are no oaths to them [9:12]

is that this is referring to Abu Bakr and ‘Umar.

This first explanation contradicts the great virtues of the Mothers of the Believers, the wives of the Messenger (ﷺ), which are emphasized in the sharee’ah. And this second explanation contradicts the great virtues of Abu Bakr and ‘Umar (may Allah be pleased with them both) which are also emphasized in the sharee’ah. So these explanations are invalid and false due to their complete opposition to what the sharee’ah affirms. Continue reading