Quraanic Exegesis, Dought&clear, - * Commentary on the verse “Blessed be He Who has placed in the heaven big stars, and has placed there in a great lamp (sun), and a moon giving light” [al-Furqaan 25:61]

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What is the interpretation of the verse in which Allah says (interpretation of the meaning): “Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light” [al-Furqaan 25:61]?.
Praise be to Allaah.
Allah, may He be exalted, says (interpretation of the meaning):“Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light” [al-Furqaan 25:61].
And He says (interpretation of the meaning):
“And indeed, We have put the big stars in the heaven and We beautified it for the beholders”
[al-Hijr 15:16]
“By the heaven holding the big stars”
[al-Burooj 85:1].
The words “Blessed be He” mean: May He be exalted, Whose giving is plentiful and Whose blessings are abundant.
So the Lord, may He be exalted, deserves gratitude, veneration and praise for His blessings.
See:Tafseer Ibn Katheer, 6/92;al-Jaami‘ li Ahkaam al-Qur’aan, 7/223 and 13/1;Fath al-Qadeer, 3/683
“…Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light”
“big stars”: Ibn ‘Abbaas, Mujaahid, al-Dahhaak, al-Hasan, Qataadah and al-Saddi stated that “burooj” [translated here as “big stars”] refers to stars.
Tafseer Ibn Katheer(8/363)
Shaykh al-Sa‘di (may Allah have mercy on him) said:
Allah says, describing His perfect power and His Mercy towards His creation:
“And indeed, We have put the big stars in the heaven” i.e., stars like towers, and great signs by which man may navigate in the darkness on land and sea,“and We beautified it for the beholders”[al-Hijr 15:16], for were it not for the stars, this wondrous sight in the heavens would not exist. This is something that calls those who gaze upon it to ponder it, seek its meaning and see it as evidence of its Creator. End quote.
Tafseer al-Sa‘di, 1/430
And it was said thatburoojrefers to the constellations. Al-Shawkaani (may Allah have mercy on him) said:
What is meant byburoojis the groups of stars, i.e., their constellations. And it was said that it refers to big stars, but the former is more correct. They are calledburooj, which refers to lofty palaces, because they are like high built dwellings. The wordburjis derived fromtabarruj, which refers to an open display. End quote.
Fath al-Qadeer, 4/122
The word “a lamp” refers to the sun, and “a moon giving light” means it shines.
Ibn Katheer (may Allah have mercy on him) said:
“and has placed therein a great lamp” refers to the shining sun.
“and a moon giving light” means it shines with the light of another.
To sum up, what the verse means is: Exalted and venerated be Allah, Whose giving is plentiful, for His blessings upon His creation are evident. He is the One Who, by His grace, has adorned the lowest heaven with these great stars and planets, and the sun and the moon which give light by night and day. He has created that as part of His perfect blessings to His creation; His blessings are vast and His generosity and kindness are immense. So let them ponder the great signs that are above them, and the blessings that they enjoy, so that they might believe in their Lord and give thanks to Him.
And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * Commentary on the words of Allah, “and His Throne was on the water”

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Why does Allah, may He be exalted, say “and His Throne was on the water”? Is Allah’s Throne on the water now?.
Praise be to Allaah.
Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds” [Hood 12:7].
This is a statement by Allah, may He be glorified and exalted, that His Throne was above the water before He created the heavens and earth and what is in them. Qataadah said: Your Lord, may He be blessed and exalted, is telling you how His creation began before He created the heavens and the earth.
Tafseer al-Tabari, 15/246
Al-Bukhaari (2953) narrated from ‘Imraan ibn Husayn (may Allah be pleased with him) that some of the people of Yemen asked the Prophet (blessings and peace of Allah be upon him) this and said: We have come to you to ask you about this matter. He said: “There was Allah, and there was nothing else besides Him, and His Throne was over the water. He wrote all things in the Book (in heaven) and He created the heavens and the earth.”
Both the verse and the hadeeth are speaking of the beginning of creation, and say that the Throne of Allah, may He be glorified and exalted, was over the water before the creation of heaven and earth.
This does not mean that the Throne is not still over the water.
Al-Bukhaari (6869) and Muslim (1659) narrated that Abu Hurayrah (may Allah be pleased with him) said: “The Right Hand of Allaah is full and (its fullness) is not decreased by any spending; it is overflowing by night and day. Think of what He has spent since He created the heavens and the earth, but all this spending had not decreased what is in His Right Hand.” He said: “And his Throne is over the water, and in His other Hand is the power to bring about death, and He raises some people and brings other low.”
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: In the report of Ishaaq ibn Raahawayh it says “and the Throne is over the water.” The apparent meaning is that it was like that when the Prophet (blessings and peace of Allah be upon him) spoke these words. The apparent meaning of the hadeeth which comes before it is that the Throne was over the water before the creation of the heavens and earth, and the two hadeeth when taken together indicate that it is still over the water. End quote.
Fath al-Baari, 20/496
The meaning of the word kaana (was) in the verse refers to what happened in the past, before the creation of the heavens and the earth. From his saying in the other hadeeth, “His Throne is over the water,” it may be understood that it is still like that.
And Allah knows best.

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Manners of Greeting with Salaam, Dought & clear, - * It is not permissible to shake hands with a non-mahram woman, even from behind a barrier

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Is it permissible to greet woman by shaking hands if they put part of their hijab over the hand of the man who is greeting them?.
Praise be to Allaah.
It is not permissible for a man to touch in greeting the hand of a woman who is not his mahram, even if she covers her hand with her garment, because of the hadeeth narrated by al-Bukhaari in hisSaheehfrom ‘Urwah, from ‘Aa’ishah (may Allaah be pleased with her), in which she told the story of how the women gave their bay’ah (oath of allegiance) to the Messenger of Allaah (peace and blessings of Allaah be upon him). She said: “No, by Allaah, his hand never touched the hand of any woman when accepting the oath of allegiance, all he said was, ‘I accept your oath of allegiance on this basis.’”
And Ahmad narrated with a saheeh isnaad from Umaymah bint Raqeeqah that she said: “I came to the Messenger of Allaah (S) with other women to give the oath of allegiance to him, and he accepted our pledge to abide by what is in the Qur’aan… We said: ‘O Messenger of Allaah, will you not shake hands with us?’ He said, ‘I do not shake hands with women. Rather what I say to a hundred woman is what I would say to one woman.’”
And we have in the Prophet (peace and blessings of Allaah be upon him) the best example. The One Who sent him said (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
And Allaah is the source of strength.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 17/30.
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Manners of Greeting with Salaam, Dought & clear, - * Returning greetings to kaafirs falls into three categories

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If a kaafir greets a Muslim, should he return his greeting? If he holds out his hand to shake hands, what is the ruling? And what is the ruling on serving him by giving him tea when he is sitting in a chair?.
Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If a kaafir greets a Muslim in a clear manner, and says, “Al-salaamu ‘alaykum (peace be upon you),” then one should say, “Wa ‘alayka al-salaam (and upon you be peace),” because Allaah says (interpretation of the meaning):
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally”
[al-Nisa’ 4:86]
But if it is not clear, one should just say, “Wa ‘alayk (and also upon you).”
Similarly if his greeting is clear and he says, “Al-saam ‘alaykum (may death be upon you),” then one should say, “Wa ‘alayk (and also upon you).”
The three categories are as follows:
1 – If he clearly says, “Al-saam ‘alaykum (may death be upon you),” then one should reply, “Wa ‘alaykum (and also upon you).”
2 – If there is some doubt as to whether he said “al-saam (death)” or “al-salaam (peace),” then one should reply, “Wa ‘alaykum (and also upon you).”
3 – If he clearly says, “Al-salaamu ‘alaykum (peace be upon you),” then one should reply, “Wa ‘alaykum al-salaam (and upon you be peace),” because Allaah says (interpretation of the meaning):
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally”
[al-Nisa’ 4:86]
Ibn al-Qayyim (may Allaah have mercy on him) said:
If the listener is certain that what he said to him was “Al-salaamu ‘alaykum (peace be upon you), and he does not have any doubts about that, should he say, “Wa ‘alayka al-salaam (and upon you be peace)” or should he limit it to “wa ‘alayk (and also upon you).” What is indicated by the evidence and the basic principles of sharee’ah is that one should respond, “Wa ‘alayka al-salaam (and upon you be peace)”, because this comes under the heading of fairness and justice, and Allaah enjoins justice and kindness. Allaah says (interpretation of the meaning):
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally”
[al-Nisa’ 4:86]
So He recommends kindness and enjoins justice. This does not contradict any of the ahaadeeth which speak of this issue, because the Prophet (peace and blessings of Allaah be upon him) only enjoined limiting the response to “Wa ‘alaykum” for the reason mentioned above, which is that they used to play with the words in their greeting. Then Ibn al-Qayyim said: Even though the general meaning of the verse is applicable, this refers to the usual words of greeting, not when they are playing with the words. Allaah says (interpretation of the meaning):
“And when they come to you, they greet you with a greeting wherewith Allaah greets you not, and say within themselves: ‘Why should Allaah punish us not for what we say?’”
[al-Mujaadilah 58:8]
If this reason does not apply, and the kitaabi (Christian or Jew) says, ‘Al-salaamu ‘alaykum wa rahmat-Allaah (peace be upon you and the mercy of Allaah),” then it is only fair and just to respond in a similar manner.
Ahkaam Ahl al-Dhimmah, 200/1
InSaheeh al-Bukhaariit is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When the Jews greet you, they say, ‘Al-saam ‘alaykum (death be upon you),’ so say, ‘Wa ‘alayk (and also upon you).”
If he holds out his hand to shake hands with you, then hold out your hand too, but do not initiate the handshake.
With regard to serving a kaafir by giving him tea when he is sitting in a chair, this is makrooh, but there is nothing wrong with putting the cup on the table.

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