What Should I Do When I Finish a Complete Reading of the Qur’an?: Sheikh ‘Abd al-Qadir al-Junayd

Sheikh ‘Abd al-Qadir al-Junayd, one of the contemporary salafi scholars in Saudi Arabia, wrote the following during Ramadan 1442 AH.

ماذا أفعل عندما أختم تلاوة القرآن كاملًا. ـ

What Should I Do When I Finish a Complete Reading of the Qur’an?

ـ▪️أولًا – إذا ختم العبد قراءة القرآن كاملًا في شهر رمضان أو غيره مِن الشهور: فإنه يُستحَب له أنْ يَجمع ولده – ذكورًا وإناثًا – وأهل بيته، ومَن شاء، ومَن أحب، ثم يدعو الله بما تيسِّر، ويُؤمنون على دعائه. لِما صحَّ عن أنس – رضي الله عنه -: (( أنه كان إذا ختم القرآن جمَع ولده وأهل بيته فدعا لهم )). أخرجه: سعيد بن منصور، والدارمي، وابن أبي شيبة، وأبو عُبيد، وغيرهم. وصححه: النووي، وابن حجر العسقلاني، والألباني. وصحَّ نحوه أيضًا عن: جمْعٍ مِن التابعين تلامذة أصحاب النبي ﷺ. ونصَّ على الاستحباب أيضًا: أعداد مِن فقهاء الحنفية، والمالكية، والشافعية، والحنابلة، وغيرهم. ومَن لم يتيسر له جمْع ولده وأهل بيته عند الدعاء بعد ختم القرآن: فإنَّه يدعو لوحده بما أحب مِن دعاء لنفسه، وأهله، ومَن شاء. ـ

First: When a person finishes a complete reading of the Qur’an either during the month of Ramadan or in any other month, then it is encouraged for him to gather his children – both male and female – and the members of his household and whoever he wishes or loves and then to supplicate to Allah with whatever is easy for him to do while they say “ameen” to his supplications.

This is based on the following authentic reports regarding Anas, that

When he used to complete the Qur’an, he would gather his children and the members of his household and supplicate for them.

Tafsir of Surah al-Baqarah 183-188: al-Tafsir al-Muyassar

This is the nineteenth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 183-188. In this passage, Allah provides the rulings and guidance surrounding the fast of Ramadan. See the series guide here for more information about this series and other installments.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe, fasting has been prescribed for you just as it was prescribed for those before you so that you might gain taqwa. [2:183]

يا أيها الذين صدَّقوا الله ورسوله وعملوا بشرعه، فرض الله عليكم الصيام كما فرضه على الأمم قبلكم؛ لعلكم تتقون ربكم، فتجعلون بينكم وبين المعاصي وقاية بطاعته وعبادته وحده.ـ

183. O you who have believed in Allah and His messenger and act according to His legislation, Allah has mandated fasting for you just as He mandated it for the nations before you. This is in order that you might fear your Lord and thus place a barrier of obedience and worshiping Allah alone between yourselves and sins.

أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

A limited number of days. Then whoever of you is sick or traveling, then the same number of other days. And for those who are able to fast, a ransom of feeding a poor person. And whoever voluntarily does good, that is good for him. And fasting is better for you, if only you knew. [2:184]

Surahs that the Prophet Used To Recite Together: al-Nawawi

Imam Muslim included the following narration in his Saheeh in the midst of a number of hadith narrations related to the prayers:

جَاءَ رَجُلٌ يُقَالُ لَهُ نَهِيكُ بْنُ سِنَانٍ إِلَى عَبْدِ اللَّهِ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ كَيْفَ تَقْرَأُ هَذَا الْحَرْفَ أَلِفًا تَجِدُهُ أَمْ يَاءً مِنْ مَاءٍ غَيْرِ آسِنٍ أَوْ مِنْ مَاءٍ غَيْرِ يَاسِنٍ قَالَ فَقَالَ عَبْدُ اللَّهِ وَكُلَّ الْقُرْآنِ قَدْ أَحْصَيْتَ غَيْرَ هَذَا قَالَ إِنِّي لأَقْرَأُ الْمُفَصَّلَ فِي رَكْعَةٍ ‏.‏ فَقَالَ عَبْدُ اللَّهِ هَذًّا كَهَذِّ الشِّعْرِ إِنَّ أَقْوَامًا يَقْرَءُونَ الْقُرْآنَ لاَ يُجَاوِزُ تَرَاقِيَهُمْ وَلَكِنْ إِذَا وَقَعَ فِي الْقَلْبِ فَرَسَخَ فِيهِ نَفَعَ إِنَّ أَفْضَلَ الصَّلاَةِ الرُّكُوعُ وَالسُّجُودُ إِنِّي لأَعْلَمُ النَّظَائِرَ الَّتِي كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرُنُ بَيْنَهُنَّ سُورَتَيْنِ فِي كُلِّ رَكْعَةٍ ‏.‏ ثُمَّ قَامَ عَبْدُ اللَّهِ فَدَخَلَ عَلْقَمَةُ فِي إِثْرِهِ ثُمَّ خَرَجَ

A man named Nuhayk ibn Sinan came to ‘Abdullah ibn Mas’ood and said, “Abu ‘Abd al-Rahman, how do you recite this letter – as an alif of a yaa’? Is it

مِّن مَّاءٍ غَيْرِ آسِنٍ

… of unstagnant water … [47:15]

or is it

مِنْ مَاءٍ غَيْرِ يَاسِنٍ

… of un-stagnating water … [compare to 47:15]”

Ibn Mas’ood replied, “And you have memorized the entire Qur’an except for this?” He replied, “I recite all of the Mufassal surahs in a single raka’ah.” Ibn Mas’ood said, “Rushing through it like poets rush. There are some people who recite the Qur’an but it does not pass beyond their throats. But if it were to reach the heart and take hold within it, then it would have an effect. The best parts of the prayer are the rukoo’ and the sujood. I am well-acquainted with the pairs of similar surahs that Allah’s Messenger used to recite together in a single raka’ah.” Then ibn Mas’ood stood up to leave and ‘Alqamah followed behind him.

[Saheeh Muslim #822]

In his famous explanation of Saheeh Muslim, Imam al-Nawawi wrote the following commentary on this hadith:

قوله للذي سأل ابن مسعود عن آسن : ( كل القرآن قد أحصيت غير هذا الحرف ) هذا محمول على أنه فهم منه أنه غير مسترشد في سؤاله ، إذ لو كان مسترشدا لوجب جوابه وهذا ليس بجواب . ـ

Ibn Mas’ood response of “And you have memorized the entire Qur’an except for this?” to the man who asked about the wording of the ayah could be interpreted as ibn Mas’ood sensing that this person wasn’t asking in good faith. For if the person had legitimately wanted an answer to that question, he would have pressed for an answer rather than the non-answer that he received.

Tafsir of Surah al-Baqarah 177-182: al-Tafsir al-Muyassar

This is the eighteenth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 177-182. In this passage, Allah defines what piety is and then follows that up with a series of commands for the pious ones to follow. See the series guide here for more information about this series and other installments.

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ

Piety is not that you turn your faces toward the east or the west. Rather, piety is the one who believes in Allah and the Last Day and the angels and the Book and the prophets, and gives wealth despite his love for it to relatives, orphans, the poor, wayfarers, those who ask, and in freeing slaves, and who establishes the prayer and gives the zakah and fulfills their promises when they make an agreement, and who are patient during poverty and hardship and in battle. Those are the ones who are truthful. And those and the pious ones. [2:177]

ليس الخير عند الله- تعالى- في التوجه في الصلاة إلى جهة المشرق والمغرب إن لم يكن عن أمر الله وشرعه، وإنما الخير كل الخير هو إيمان من آمن بالله وصدَّق به معبودًا وحدَه لا شريك له، وآمن بيوم البعث والجزاء، وبالملائكة جميعًا، وبالكتب المنزلة كافة، وبجميع النبيين من غير تفريق، وأعطى المال تطوُّعًا- مع شدة حبه- ذوي القربى، واليتامى المحتاجين الذين مات آباؤهم وهم دون سن البلوغ، والمساكين الذين أرهقهم الفقر، والمسافرين المحتاجين الذين بَعُدوا عن أهلهم ومالهم، والسائلين الذين اضطروا إلى السؤال لشدة حاجتهم، وأنفق في تحرير الرقيق والأسرى، وأقام الصلاة، وأدى الزكاة المفروضة، والذين يوفون بالعهود، ومن صبر في حال فقره ومرضه، وفي شدة القتال. أولئك المتصفون بهذه الصفات هم الذين صدقوا في إيمانهم، وأولئك هم الذين اتقَوا عقاب الله فتجنبوا معاصيه.ـ

177. Goodness according to Allah does not lie in turning one’s face in prayer toward the direction of the east or the west unless that is done according to Allah’s command and legislation. True goodness is only the faith of one who believes in Allah and affirms Him as the only One deserving of worship without any partners; and believes in the Day of resurrection and recompense; and in all the angels; and all of the revealed scriptures; and in all of the prophets without making any distinctions between them; and who voluntarily gives wealth despite his love for it to relatives, the needy orphans whose parents have died before they reached maturity, the needy who are overcome with poverty, the needy travelers who have been separated from their families and wealth, those beggars who are driven to ask by severe need; and who spend to free slaves and prisoners of war; and who establish the prayer and pay the obligatory zakah; and who fulfill their promises; and who are patient in the face of poverty, sickness, and in the midst of battle. Those who are characterized by these qualities are the ones who are truthful in their faith, and those are the ones who fear Allah’s punishment and therefore avoid disobeying Him.

Understanding Texts which Promise Hellfire for Sins Less than Shirk: Sheikh ‘Abd al-Razzaq al-Badr

In his thirtieth lesson on Kitab al-Tawheed, sheikh ‘Abd a-Razzaq al-Badr mentioned the following important topic for understanding the Qur’an and the Sunnah:

وختم رحمه لله تعالى هذه الترجمة بهذا الحديث حديث أبي موسى الأشعري رضي لله عنه قال : قال رسول لله صلى لله عليه وسلم : ((ثلاثة لا يدخلون الجنة : مدمن الخمر، وقاطع الرحم، ومصدق لسحر)) رواه أحمد وابن حبان في صحيحه . وهذا الحديث معاشر الإخوة الكرام من أحاديث الوعيد والتهديد في مثل هذه الكبائرالعظيمة وعظائم الأمور المرتكَبة . ـ

The author – may Allah have mercy on him – concluded the chapter with this hadith of Abu Moosaa al-Ash’ari (may Allah be pleased with him) who said that Allah’s Messenger (ﷺ) said:

Three people will not enter al-Jannah: the drunkard, the one who cuts off family ties, and the one who believes in magic.

This was reported by Ahmad and by ibn Hibban in his Saheeh. This hadith is one of a number of hadith narrations entailing threats and warnings for these sorts of grave major sins and terrible acts.

قال عليه الصلاة والسلام ((ثلاثة لا يدخلون الجنة)) أي الجنة عليهم حرام ، ((ثلاثة لا يدخلون الجنة)) فهوالمذكورة في هذا الحديث ؛ لأن وعيد بعدم خول الجنة مما يدل على عظم هذا الأمر وفداحته وكبر هذه الخطا فاعلها تُوعد بعدم خول الجنة . ـ

The Prophet said, “Three people shall not enter al-Jannah” – meaning that Jannah is forbidden for them. “Three people shall not enter al-Jannah” and they are the ones mentioned in this hadith. The threat of not entering al-Jannah indicates the weightiness and grave nature of this thing and the gravity of the error of anyone who commits it, so much so that he is threatened with not being able to enter al-Jannah.

Is Tajweed Mandatory? And is it Part of the Religion?: Muhammad Bazmool

In part of his explanation of the book al-Itmam al-Dirayah li-Qurra’ al-Niqayah, sheikh Muhammad ibn ‘Umar Bazmool addressed the question of whether tajweed in reciting the Qur’an is an obligation and whether the science of tajweed has any basis or not, as some assert.

ـ▪من أجل هذا قيل بوجوب ضبط القرآن في حروفه، فيُعطىٰ كل حرف حقّه ومُستحقّه، بما يخرج بقراءته عن اللّحن الجليّ. ـ

… Due to this, some say that it is mandatory to be precise in one’s pronunciation of the Qur’an and that one must give each letter its due rights, so as to avoid falling into obvious major errors when reciting.

أما تجنب اللحن الخفيّ، وهو ما يتعلّق بمخارج الحروف بالضّبط، ومقدار المدود وما يشبه ذلك مما لا يؤثّر في بُنية الكلمة ومعناها؛ فهذا يُستحبّ. وهذا وجه تقرير طلب علم التّجويد؛ فإن القراءة باللّحن الجليِّ لم ينزل القرآن بها، وليست بقرآن. ـ

As for avoiding subtle minor errors – i.e. those related to the exact makharij al-huroof (places of articulation), the length of the mudood (elongated vowels), and other such things which do not have any effect on the form or meaning of a word – then this is virtuous but not obligatory. So this is what the student of tajweed should remember, for reciting the Qur’an with obvious major errors is not how the Qur’an was revealed and is not, in fact, the Qur’an.

فإن قيل: ما الدّليل على أن تجنّب اللّحن الخفي ليس بواجب؟ فالجواب: جاء في الحديث عن عائِشَةَ رضي اللّه عنها، عن النبيِّ ﷺ قال: (مثل الذي يقرأُ القرآنَ وهو حافظٌ له مع السَّفَرَة الكرامِ البررةِ، ومثل الذي يقرأُ، وهو يتعاهَدُهُ، وهو عليه شديدٌ، فلَهُ أجرَانِ)، وفي رواية: (الماهر بالقرآن مع السّفرةِ الكرام البررَةِ، والَّذي يَقْرَاُ القُرآنَ ويَتَعْتَعُ فِيهِ، وَهُوَ عَليهِ شاقٌّ؛ لَهُ أجْرَانِ) أخرجه البخاري في كتاب التفسير. ـ

Now, what if one were to say, “What is the evidence that avoiding subtle minor errors isn’t mandatory?”

One could reply by mentioning what has come in the hadith of A’ishah that they Prophet said:

Whoever recites the Qur’an, having memorized it, is with the righteous and noble messenger angels. And whoever recites the Qur’an, struggling to do so and experiencing difficulty, then he will have two rewards.

And in another narration:

Completing the Qur’an in Three Months for One who is Ill: Sheikh ‘Abd al-Kareem al-Khudayr

The following question was posed to sheikh ‘Abd al-Kareem al-Khudayr during the radio program Noor ‘Alaa al-Darb:

سؤال: لا أستطيع ختم القرآن الكريم في شهر؛ لشدة ما أعانيه من مرض يُضعفني عن القراءة، فهل يجوز ختم القرآن لمدة تصل إلى ثلاثة أشهر؟ ـ

Question: I am unable to complete the Qur’an in one month due to the difficulty I face from an illness which makes me too weak to recite. Is is permissible for me to complete the Qur’an over a period of three months?

الجواب: {لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ وُسْعَهَا} [البقرة: 286]، فإذا كان لا يستطيع أن يختم في شهر أو أقل من شهر فإنه يختم في المدة التي يتمكن فيها من قراءة القرآن؛ لأن هذا من ضمن التكاليف الشرعية التي تسقط عند العجز، فإذا عجز عن ذلك فلا يكلف الله نفسًا إلا وسعها، وإذا حبسه المرض عن تحقيق ما يريد وكان قبل ذلك يفعله كأن كان يقرأ في كل سبع، ثم بعد ذلك مرض وصار لا يطيق ذلك كُتب له من الأجر ما كان يعمله صحيحًا، وإذا كان السفر يعوقه عما كان يفعله في الحضر كُتب له ما كان يفعله مقيمًا، وهذا من فضل الله -جل وعلا- ولطفه بعباده. ـ

Response: 

لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ وُسْعَهَا

Allah does not charge a soul beyond its capacity [2:286]

So if he is not able to complete the Qur’an in a month or less then he should complete it in the amount of time which it takes him to complete it. That is because this falls under the legal responsibilities of the Sharee’ah which are dropped when one is unable to fulfill them. So if he is unable to do that, then Allah does not charge a soul beyond its capacity.

The Seven Qiraa’aat are all Part of One Harf: ibn Taymiyah

Sheikh al-Islaam ibn Taymiyah once received a letter with a series of questions about the qiraa’aat in it, including:

وسئل عن قول النبي صلى الله عليه وسلم ” { أنزل القرآن على سبعة أحرف } ” ما المراد بهذه السبعة ؟ وهل هذه القراءات المنسوبة إلى نافع وعاصم وغيرهما هي الأحرف السبعة أو واحد منها ؟ وما السبب الذي أوجب الاختلاف بين القراء فيما احتمله خط المصحف ؟ وهل تجوز القراءة برواية الأعمش وابن محيصن وغيرهما من القراءات الشاذة أم لا ؟ وإذا جازت القراءة بها فهل تجوز الصلاة بها أم لا ؟ أفتونا مأجورين . ـ

The sheikh was asked about the Prophet’s statement, “The Qur’an was sent down in seven ahruf”

(a) what is meant by these seven?

(b) Are the qiraa’aat attributed to Naafi’ and ‘Asim and others the seven ahruf or just one of them?

(c) What is it that causes there to be differences among the reciters within the bounds of the text of the official ‘Uthmani Mushaf?

(d) Is is permissible to recite the recitation of al-A’mash or ibn Muhaysin or other such shadh [non-canonical] recitations? If so, is allowed to pray with them?

We would greatly appreciate if you could deliver some verdicts for us.

[Majmoo’ Fataawaa 13/389]

What follows is part of Ibn Taymiyah‘s response to these questions, touching on the fourth question (d) and the second question (b) while also addressing a number of related topics such as the collection of the Qur’an:

وأما القراءة الشاذة الخارجة عن رسم المصحف العثماني مثل قراءة ابن مسعود وأبي الدرداء رضي الله عنهما ( والليل إذا يغشى والنهار إذا تجلى والذكر والأنثى كما قد ثبت ذلك في الصحيحين . ـ

There are the shadh [non-canonical] qiraa’aat which do not match with the text of the official ‘Uthmani mushaf, such as the recitation of ibn Mas’ood and Abu al-Dardaa’ (may Allah be pleased with them both) of:

Reciting Surah al-Sajdah and Surah al-Insan on Fridays: ibn Taymiyah

Ibn Taymiyah was asked the following questions about the recitation for the Fajr prayer on Fridays:

وسئل عن الصلاة يوم الجمعة بالسجدة : هل تجب المداومة عليها أم لا ؟ . ـ

There is a question about making sajdah in the [fajr] prayer on Friday – are we required to always put this into practice or not?

فأجاب : الحمد لله . ليست قراءة { الم } { تنزيل } التي فيها السجدة ولا غيرها من ذوات السجود واجبة في فجر الجمعة باتفاق الأئمة ومن اعتقد ذلك واجبا أو ذم من ترك ذلك فهو ضال مخطئ يجب عليه [ ص: 205 ] أن يتوب من ذلك باتفاق الأئمة . وإنما تنازع العلماء في استحباب ذلك وكراهيته . فعند مالك يكره أن يقرأ بالسجدة في الجهر . والصحيح أنه لا يكره كقول أبي حنيفة والشافعي وأحمد ; لأنه قد ثبت في الصحيح { عن النبي صلى الله عليه وسلم أنه سجد في العشاء بـ { إذا السماء انشقت } } وثبت عنه في الصحيحين { أنه كان يقرأ في الفجر يوم الجمعة { الم } { تنزيل } و { هل أتى } } . وعند مالك يكره أن يقصد سورة بعينها . وأما الشافعي وأحمد فيستحبون ما جاءت به السنة مثل الجمعة والمنافقين في الجمعة . والذاريات واقتربت في العيد والم تنزيل وهل أتى في فجر الجمعة . ـ

Response: al-hamdulillaah. Neither reciting surah al-Sajdah which contains a sajdah nor reciting any other surah containing a sajdah is mandatory for the Fajr prayer on Fridays. This is the unanimous position of the scholars, and whoever believes that it is mandatory or that whoever does not practice this is blameworthy is misguided and mistaken and needs to repent from that. This is also the unanimous position of the scholars.

The only area of disagreement among the scholars is whether it is encouraged or disliked to do this, for Malik disliked recited surahs with a sajdah in the audible prayers, however the correct opinion is that this is not disliked, which was the position of Abu Hanifah, al-Shafi’ee, and Ahmad. That is because of what has been authentically transmitted in the Saheeh that the Prophet made sajdah in the ‘Ishaa’ prayer when he recited surah al-Inshiqaaq. And is has also been authentically transmitted in both al-Bukhari and Muslim that he used to recited surah al-Sajdah and surah al-Insaan in the Fajr prayer on Fridays.

Paying Attention to Who the Qur’an is Addressing: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool, a professor at Umm al-Qura University in Mecca, wrote:

تحت عبارة: اتباع كلام الله، وكلام الله أولى! ومثلها عبارة: أريد حديثاً أن الرسول فعله أو قاله؛ تحت هاتين العبارتين ترد شريعة الله ، ويخالف دينه! يصدق على هاتين العبارتين أنهما: كلمة حق يراد بها باطل! وتوضيح ذلك؛ ـ

Consider the phrase, “Follow the Speech of Allah, for the Speech of Allah comes first!” or the phrase, “Give me a hadith that the Prophet did that or said that!” Both of these phrases run counter to the sharee’ah that Allah legislated and go against His religion! It would be accurate to say that both of these phrases are true statements which are used to support falsehood.

Let me explain:

لا خلاف في أن الأصل هو اتباع كلام الله، وليس ذلك أولى بل هو الواجب على المسلم؛ ولكن ذلك محله فيما كان محكماً لا متشابهاً، وإلا كنا من الذين في قلوبهم زيغ، فيتبعون المتشابه منه. ـ

There is no disagreement that the very foundation of the religion is following Allah’s Speech. That is not just something good; it is something binding on every Muslim. However, the place for that is when it comes to the clear and definitive verses, not the ambiguous verses. If we were to do otherwise, then we be among those people who have deviation in their heart and follow the ambiguous parts of the Qur’an as a result.

ومن المتشابه أن تأت إلى الآية التي ليست في حق عموم المسلمين إنما خاصة بالحكام، أو خاصة بفئة من المسلمين في حال معين، فتأت وتجعلها عامة في حق كل المسلمين. ـ

An example of this ambiguity which some people follow is that they take an ayah that is not directed at the Muslims as a whole but is exclusively dealing with the rulers or specifically directed at military units of the Muslims in a particular circumstance and then treat it as if it applied generally to all Muslims.