Regarding New Explanations of the Qur’an: Sheikh Muhammad Bazmool

One of the valuable works of sheikh Muhammad Bazmool is entitled “Misleading Phrases”, in which the sheikh clarifies a series of wordings which are either frequently misused, misunderstood, or simply incorrect. What follows is an excerpt from that work:

ومن هذه العبارات الموهمة: قول بعضهم: “القرآن العظيم له تفسير في كل زمان بما يناسبه”. ـ

And another one of these misleading phrases is what some people say, that “There is an appropriate explanation of the Qur’an for each era.”

إطلاق هذه الكلمة لا يجوز، فإن الرسول صلى الله عليه وسلم هو أعلم الخلق بكلام الله ومعانيه، وما مات إلا وقد فسر القرآن جميعه، وأخذ عنه هذا التفسير صحابته رضوان الله عليهم، وعنهم التابعون، فمن فسر القرآن بتفسير يخرج عن تفسير الرسول صلى الله عليه وسلم وصحابته، خرج عن الصراط المستقيم في تفسير القرآن العظيم، وشاق الله ورسوله، (وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيراً)(النساء:115). ـ

Taken on its own, this statement is not acceptable. For the Messenger (ﷺ) was the most knowledgeable member of the creation regarding the speech of Allah and its meanings, and he did not die until after he had already explained the entire Qur’an. And his Sahabah (may Allah be pleased with them) took this explanation from him, and the Taabi’oon took it from them. So whoever explains the Qur’an with an explanation which departs from the tafsir of the Messenger (ﷺ) and his Sahabah, then he has departed from the Straight Path in relation to the tafsir of the Qur’an, and he has opposed Allah and His messenger: Continue reading

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A Note on Qur’anic Dictionaries: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool wrote the following short clarification on his personal blog:

 معلومة حول كتب معاني كلمات القرآن وكتب غريب القرآن: ـ
Some information regarding books on Qur’anic terms and uncommon vocabulary

ليس كل ما جاز لغة جاز تفسيراً، وهناك قوم يستندون في تفسيرهم على الاستدلال، يفسرون الآيات والأحاديث بحسب اللغة، فنتج عن هذا إهمال المرادات الشرعية؛ ـ
– فأضاعوا الحقائق الشرعية للألفاظ، ـ
– وأضاعوا الحقائق العرفية للألفاظ، ـ
وبالتالي صار عندنا تفسير قرآن ليس هو التفسير الذي أراده الله سبحانه وتعالى. ـ

Not everything which is true linguistically is true in terms of tafsir, however there are some people who base their explanations of the Qur’an upon linguistic analysis and explain the ayaat and ahaadeeth according to their linguistic meanings. This, however, leads to a neglect of their intended sharee’ah-based meanings. So they neglect the true sharee’ah meanings of these words, and they also neglect the actual conventional meanings of the words. In our view, by doing so these explanations of the Qur’an are not the explanation which Allah meant for us to understand. Continue reading

The Types of Tafsir: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool wrote and posted the following on his personal blog:

أنواع التفسير
The Types of Tafsir

ـ 1 – التفسير نوعان : ـ
ـ = تفسير بالرواية ، ويقال له تفسير بالمنقول، تفسير بالمأثور. ـ
ـ = تفسير بالدراية، ويقال له تفسير بالمعقول، تفسير بالرأي. ـ
والمراد بالتفسير بالمأثور: أن يقتصر المفسر على نقل معنى الآية إما من آية أخرى، أو من حديث، أو من قول صحابي، أو من قول أجمع عليه التابعون. ففي التفسير بالمأثور لا يأتي المفسر بشيء بمعنى من عنده أصلاً. ـ
والمراد بالتفسير بالرأي ، أن يأتي المفسر بمعنى الآية من جهة اللغة والعقل. يعني من عنده باجتهاده. ـ

Tafsir falls into two broad categories:

Tafsir bi’l-Riwayah [Narration-Based Tafsir], which is also known as Tafsir bi’l-Manqool and Tafsir bi’l-Ma’thoor.

Tafsir bi’l-Dirayah [Opinion-Based Tafsir], which is also known as Tafsir bi’l-Ma’qool and Tafsir bi’l-Ra’yi.

What is meant by Tafsir bi’l-Ma’thoor is that the mufassir restricts himself to transmitting the meaning of the ayah either by means of another ayah, or a hadith, or a statement of a Sahabi, or a statement which the Tabi’oon agreed upon. So in Tafsir bi’l-Ma’thoor, the mufassir does not bring anything which originates from himself regarding the meaning of an ayah.

And what is meant by Tafsir bi’l-Ra’yi is that the mufassir brings the meaning of an ayah from the angle of linguistics and intellectual reasoning, i.e. from his own efforts of independent reasoning.

 ـ 2 – طرق التفسير بالمأثور
للتفسير بالمأثور أربعة طرق وهي التالية: ـ
الأولى : تفسير القرآن بالقرآن. ـ
الثاني : تفسير القرآن بالسنة. ـ
الثالث : تفسير القرآن بقول الصحابي. ـ
الرابع : تفسير القرآن بقول التابعين إذا اتفقوا واجمعوا!. ـ

The ways of making Tafsir bi’l-Ma’thoor [Narration-based Tafsir]:

There are four ways to make Tafsir bi’l-Ma’thoor, which come as follows:

First: Explaining the Qur’an by means of the Qur’an itself.

Second: Explaining the Qur’an by means of the Sunnah.

Third: Explaining the Qur’an through the statement of a Sahabi.

Fourth: Explaining the Qur’an by a statement from the Tabi’oon, if they agreed on that and had consensus.

Continue reading

Supposed Contradictions between the Qur’an and Hadeeth: Sheikh Muhammad Bazmool

The following important clarification was written by Sheikh Muhammad ibn ‘Umar Bazmool:

كيف نفسر وجود الاختلاف والتعارض بين الحديث والقرآن العظيم، والله تبارك وتعالى يقول: ﴿أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفاً كَثِيراً﴾ (النساء:82)؟ ـ

How do we explain the presence of discrepancies and contradictions between the hadeeth and the Qur’an while Allah says:

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفاً كَثِيراً

Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction. [4:82]

والجواب: وقوع الاختلاف والتعارض بين الأحاديث والقرآن العظيم، يرجع لأسباب: ـ

Response: The presence of discrepancy and contradictions between various ahaadeeth and the Qur’an comes from a handful of reasons:

السبب الأول: الجهل بالمعنى المراد، من الآية والحديث؛ ـ

The first reason: Ignorance of the intended meaning of an ayah or hadeeth.

مثال ذلك حديث الرسول صلى الله عليه وسلم: “لن يدخل أحد الجنة بعمله”، مع قوله تعالى: ﴿وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ } (الأعراف:43)، وقوله: ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلآئِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمُ ادْخُلُواْ الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ ﴾ (النحل:32)، وقوله: ﴿وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ﴾ (الزخرف:72)، وقوله: ﴿كُلُوا وَاشْرَبُوا هَنِيئاً بِمَا كُنتُمْ تَعْمَلُونَ﴾ (الطور:19)، وقوله: ﴿كُلُوا وَاشْرَبُوا هَنِيئاً بِمَا كُنتُمْ تَعْمَلُونَ﴾ (المرسلات:43). ـ

An example of that is the hadeeth of the Messenger (ﷺ), “No one of you will ever enter al-Jannah because of his deeds,” along with Allah’s statement:

وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

And they will be called, “This is Paradise, which you have been made to inherit for what you used to do.” [7:43]

and His statement: Continue reading

Notes on the Books of Tafsir and their Sources: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool mentioned the following points on his personal blog:

 هل تعلم: أن غالبية كتب التفسير لها أصول تعتمد عليها؛ ـ

Did you know that most of the books of tafsir had primary sources which they relied on?

روح المعاني للألوسي عمدته تفسير أبي السعود، حتى إنه يجعله كالمتن ويعلق عليه من حواشي تفسير البيضاوي وخاصة حاشية الخفاجي. وإذا أطلق في هذا الكتاب لقب (شيخ الإسلام) يريد أبي السعود، وإذا أطلق (الإمام) يريد الرازي صاحب التفسير الكبير. ـ

○ The book Rooh al-Ma’aani” by al-Aloosi was based on the Tafsir of Abu Sa’ood, so much so that the latter was like an outline for it. And he also included notes from the super-commentaries written of Tafsir al-Baydhawi, especially al-Khafaaji‘s. And whenever he would use the term “sheikh al-Islaam” in this book, he was referring to Abu Sa’ood, and whenever he would use the term “al-Imam“, he was referring to al-Razi, the author of al-Tafsir al-Kabeer.

تفسير الشوكاني (فتح القدير الجامع بين فني الرواية والدراية في التفسير) عمدته تفسير النسفي وتفسير القرطبي في الدراية، والدر المنثور للسيوطي في الرواية. ـ

○ The tafsir of al-Shawkaani – “Fath al-Qadeer al-Jaami’ bayn fanay al-Riwayah wa’l-Dirayah fee Tafsir” – took Tafsir al-Nasafi and Tafsir al-Qurtubi as its base in terms of opinion-based tafsir, and relied on al-Suyooti’s al-Durr al-Manthoor in terms of narration-based tafsir. 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

Sabab al-Nuzool – its Definition and Wordings: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool mentioned the following in part of his explanation of Sheikh al-Islam ibn Taymiyah’s primer of the fundamentals of al-Tafsir:

ما تعريف سبب النزول ؟ سبب النزول هو الحادثة التي تقع في زمن الرسول صلى الله عليه وسلم أو السؤال الذي يسأل عنه الرسول صلى الله عليه وسلم فينزل القرآن متحدثاً عنها أو مجيباً عن السؤال. تعريف آخر مختصر : أن سبب النزول هو : ما نزل بصدده قرآن من حدث أو سؤال. ـ

What is the definition of sabab al-nuzool? Sabab al-nuzool [lit. “a reason for revelation”] is an event which occurred during the time of the Messenger (ﷺ) or a question which was posed to the Messenger (ﷺ) and then a portion of the Qur’an was revealed regarding that event or in response to the question.

Another more succinct definition is that sabab al-nuzool is: an event or question regarding which a portion of the Qur’an was revealed.

والعلماء – رحمهم الله – نبهوا أن تعبير السلف عن سبب النزول له صيغتان : الأولى : صيغة صريحة في التعبير عن سبب النزول . الثانية : صيغة غير صريحة . ـ

The scholars – may Allah have mercy on them – have informed us that the wordings which the salaf used to discuss the sabab al-nuzool came in two forms. Continue reading

Understanding the Qur’an: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool authored the following short article of great benefit:

فهم القرآن

Understanding the Qur’an

أنزل الله سبحانه وتعالى القرآن على رسوله صلى الله عليه وسلم، وبينه له، وأمره ببيانه. قال تعالى: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (17) فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (18) ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ (القيامة: 17 – 19). وقال تعالى: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ (النحل: 44). فكان هذا هو المصدر الأول لبيان معاني القرآن العظيم وفهمه. ـ

Allah revealed the Qur’an to the Prophet (ﷺ) and He made it clear to him, and He commanded him to clarify it [to others]. Allah said:

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْ‌آنَهُ * فَإِذَا قَرَ‌أْنَاهُ فَاتَّبِعْ قُرْ‌آنَهُ * ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

Verily, upon Us is its collection and recitation * So when We recite it, follow its recitation * Then indeed upon Us is its elucidation [75:17-19]

And He said:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ‌ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُ‌ونَ

And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. [16:44]

So this [i.e. the Prophet (ﷺ)] is the first source for explanations of the Qur’an and understanding it.

وتلقى معاني القرآن عن رسول الله صحابته الكرام، الذين شاهدوا نزول الوحي، واحتفوا بقرائن النزول، ووقائعه وملابساته، مع كونه نزل بلغتهم التي بها يتكلمون، فصار الصحابة هم المصدر الثاني لبيان القرآن الكريم. ـ

And the meanings of the Qur’an were given from the Messenger of Allah to his noble Companions; those who witnessed the sending of the revelation and were taking part in the context, events and circumstances of the revelation. Not to mention that the Qur’an was sent down in their language with which they used to communicate. So therefore, the Companions are the second source for explaining the Qur’an. Continue reading

The Sahabah and Tabi’oon known for their Tafsir: al-Suyooti

In his famous work detailing the sciences of the Qur’an, sheikh Jalaal al-Deen al-Suyooti included a section on the different generations of mufassiroon (Qur’anic exegetes). What follows is a condensed and streamlined presentation of the first part of this chapter, as prepared by sheikh Muhammad ibn ‘Umar Bazmool:

طبقة الصحابة
The Level of the Sahabah

اشتهر بالتفسير من الصحابة عشرة : الخلفاء الأربعة ، وابن مسعود ، وابن عباس ، وأبي بن كعب ، وزيد بن ثابت ، وأبو موسى الأشعري ، وعبد الله بن الزبير . ـ

Those who are well known among the sahabah for tafsir are ten: the four Khulafaa’ [Abu Bakr al-Siddeeq, ‘Umar ibn al-Khattab, ‘Uthman ibn ‘Affan, and ‘Ali ibn Abi Taalib], ibn Mas’ood, ibn ‘Abbas, Ubay ibn Ka’b, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari, and ‘Abdullah ibn al-Zubayr.

أما الخلفاء ؛ فأكثر من روي عنه منهم : على بن أبي طالب ، والرواية عن الثلاثة نزرة جداً ، وكان السبب في ذلك تقدم وفاتهم ، كما أن ذلك هو السبب في قلة رواية أبي بكر رضي الله عنه للحديث ، ولا أحفظ عن أبي بكر رضي الله عنه في التفسير إلا آثاراً قليلة جداً ، لا تكاد تجاوز العشرة ، وأما على ؛ فروي عنه الكثير . ـ

As for the Khulafaa’, then the one from whom the most is transmitted is ‘Ali ibn Abi Taalib, while what is transmitted from the other three is very little. The reason for that is because those three died earlier, just as that is the reason why there is little in the way of hadeeth narrated from Abu Bakr (may Allah be pleased with him), nor was much preserved from Abu Bakr in the way tafsir except for a very few statements which hardly even amount to ten in total. But as for ‘Ali, then a great deal was transmitted from him. Continue reading

How to benefit from reading the Qur’an during Ramadan: Sheikh Muhammad Bazmool

The following question was posed to sheikh Muhammad ibn ‘Umar Bazmool:

سؤال : كيف استفيد من قراءتي للقرآن العظيم في رمضان ؟ ـ

Question: How can we benefit from our reading of the Qur’an during Ramadan?

الجواب : تستفيد إن شاء الله من قراءتك للقرآن الكريم إذا أخلصت النية، وحرصت أن تقرأ القرآن كما كان الرسول صلى الله عليه وسلم يقرؤه. ـ

Response: You can benefit – in shaa Allaah – from your reading of the Qur’an if you purify your intention and strive to recite the Qur’an as the Prophet (ﷺ) used to recite it.

ويفتح الله من معانيه وتدبره عليك بالأمور التالية: ـ

And Allah will reveal its meanings and facilitate pondering over it for you through the following means:

أولاً : أن تخلي قلبك من أدران الشرك والمعاصي، فإن القرآن لا يمسه إلا المطهرون، حساً ومعنى، فلا ينال معانيه قلب فيه درن الشرك أو المعصية. وكما لا تدخل الملائكة بيتا فيه كلب أو صورة، كذا لا تدخل معاني القرآن قلبا فيه كلب الهوى وصورة الشهوة. ـ

First: That you empty your heart of the filth of al-shirk and disobedience, for the Qur’an is only to be touched by the pure ones. And this meaning applies both literally and figuratively, for the heart which contains the filth of al-shirk and disobedience will not grasp the meanings of the Qur’an. And just as the angels do not enter a house which contains a dog or an image [of a living thing], similarly the meanings of the Qur’an do not enter a heart which contains the dogs of desires or images of one’s lusts. Continue reading