Quraanic Exegesis, Dought &clear, - * Meaning of theverse, “and do not throw yourselves into destruction”

Can you please clarify the meaning of the verse of 2.195] And spend in
the way of Allah and cast not yourselves to perdition with your own
hands, and do good (to others); surely Allah loves the doers of good.
I am confused because on this fatwa it refered to not spending in the
cause of Allah The question number 46807 .
but then I read another fatwa where it said refered to it as killing
yourself If I have understood it correctly Sheik. The question number
21589 Can you please clarify Sheik?.
Praise be to Allaah.
The scholars – mufassireen, fuqaha' and others -- are unanimously
agreed that the verse in which Allaah says (interpretation of the
meaning):"And spend in the Cause of Allaah (i.e. Jihad of all kinds)
and do not throw yourselves into destruction (by not spending your
wealth in the Cause of Allaah), and do good. Truly, Allaah loves
Al-Muhsinoon(the good-doers)" [al-Baqarah 2:195]was revealed in the
context of enjoining spending, and with regard to the reason for the
revelation of this verse it was narrated that some of the Sahaabah
wanted to focus on their farms and trade, and forsake jihad for the
sake of Allaah, and Allaah warned them against doing that in this
verse.
Imam al-Bukhaari (may Allaah have mercy on him) narrated from
Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) that he said
concerning this verse: It was revealed concerning spending (in the way
of Allaah). End quote. (al-Bukhaari, no. 4516).
Al-Tirmidhi (2972) narrated that Aslam Abu 'Imraan said: We were in
the city of the Byzantines and there came out to us a large number of
Byzantines. One of the Muslim men charged at the Byzantine ranks until
he penetrated among them, and the people shouted and said: Subhaan
Allaah! He has thrown himself into destruction! Abu Ayyoob al-Ansaari
stood up and said: O people, you are misinterpreting this verse.
Rather this verse was revealed concerning us Ansaar, when Allaah
granted victory to Islam and the number of its supporters increased.
We said to one another in private, and not to the Messenger of Allaah
(blessings and peace of Allaah be upon him): Our wealth and property
have diminished. Allaah has granted victory to Islam and the number of
its supporters has increased. We should focus on our wealth and
property and try to take care of them. Then Allaah revealed to His
Prophet (blessings and peace of Allaah be upon him) a verse which
refuted what we said:"And spend in the Cause of Allaah (i.e. Jihad of
all kinds) and do not throw yourselves into destruction (by not
spending your wealth in the Cause of Allaah)". So destruction here
referred to focusing on wealth and property, and abandoning jihad. Abu
Ayyoob continued to strive in jihad for the sake of Allaah until he
was buried in Constantinople.
Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, 13.
Despite that, the scholars -- both earlier and later -- also quoted
this verse as evidence to show that it is forbidden to kill oneself or
harm oneself or throw oneself into destruction by any means, based on
the general meaning of the words of the verse and by analogy, and they
affirmed the basic usooli principle which says: what counts is the
general meaning of the words, not the specific reason for revelation.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
As for restricting it to that -- meaning restricting the verse to the
matter of not spending for the sake of Allaah -- that is subject to
further discussion, because what counts is the general meaning of the
wording. End quote.
Fath al-Baari, 8/185
Al-Shawkaani (may Allaah have mercy on him) said:
i.e., do not do that which will bring about your destruction. The
salaf had a number of opinions concerning the meaning of the verse.
The truth is that what matters is the general meaning of the wording
not the specific reason for revelation. Everything that may be called
destruction in religious or worldly terms is included in that. This is
the view of Ibn Jareer al-Tabari. End quote.
Fath al-Qadeer, 1/193
This is also indicated by the various interpretations that the salaf
gave for this verse. It was narrated from al-Bara' ibn 'Aazib (may
Allaah be pleased with him) that he regarded the one who committed a
sin then despaired of the mercy of Allaah as throwing himself into
destruction.
Ibn Hajar said inFath al-Baari(8/33): It was narrated by Ibn Jareer
and Ibn al-Mundhir with a saheeh isnaad.
Thus it becomes clear that the two answers previously given on our
website do not contradict one another. What is mentioned in question
number 46807explains the reason for the revelation of this verse and
the context in which it was revealed.
The answer to question number 21589is quoting as evidence the general
meaning of the wording of the verse, and explaining that it is not
permissible to throw oneself into destruction in any sense, whatever
the form of this destruction or harm.
And Allaah knows best.

Quraanic Exegesis, Dought &clear, - * Is there a difference between modern tafseer of the Qur’aan and ancient tafseer?

Are there differences in the interpretation of the Qur'an and in
related ceremonies between the early time of the islam (up to the
Umayyads) and today ?
Are there differences in the interpretation of the Qur'an and in
related ceremonies between the early time of the islam (up to the
Umayyads) and today ?
Praise be to Allaah.
If what is meant in the question is the tafseer of the Qur'aan during
the Umawi (Umayyad) period at the time of the righteous salaf
(predecessors) of the Taabi'een and the successive generation, and the
lesser Sahaabah, the compilation (of tafseer) in written form was not
widespread at that time, compared to later times. It is mostly limited
to reports which are known as al-tafseer al-athari (reports quoting
the words of the Prophet (peace and blessings of Allaah be upon him)
and the Sahaabah). Then the scholars adopted other appraoches in
tafseer and followed a number of trends, some of which were
praiseworthy and acceptable, and others were to be rejected. In more
recent times, this reliance on their own opinions and understanding
was taken even further, and theories and variables which have no place
in tafseer were forcibly introduced. It reached the point where it may
be said of some tafseers that they contain everything except tafseer.
Examples of this in mediaeval tafseers includeTafseer al-Raazi, and in
modern tafseers,Tafseer al-Jawaahir.
One of the good references on this isIttijaahaat al-Tafseer fi'l-Qarn
al-Raabi' 'asharby Shaykh Fahd al-Roomi
Written by Shaykh 'Abd al-Kareem al-Khudayr

Saheeh (sound) hadeeths, Dought & Clear, - * A Superior Dhikr

mwb

↓TRANSLATE THIS BLOG↓

It was narrated that Abu Umamah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) saw me moving my lips and he said to me: “What are you saying, O Abu Umamah?” I said: I am remembering Allah, O Messenger of Allah. He said: “Shall I not tell you of something better or greater than your dhikr of night and day or of day and night? You should say: Subhan Allah ‘adad ma khalaqa, subhan Allah mil’a ma khalaqa, subhan Allah ‘adad ma fi’l-ard wa’l-sama, subhan Allah mil’a ma fi’l-samai wa’l-ard, subhan Allah mil’a ma khalaqa, subhan Allah ‘adad ma ahsa kitabuhu, subhan Allah mil’a kulli shay’in (Glory be to Allah the number of what He has created, glory be to Allah filling what He has created, glory be to Allah the number of what is in earth and heaven, glory be to Allah filling what is in heaven and earth, glory be to Allah filling what He has created, glory be to Allah the number of what is written in His book, glory be to Allah filling all things); and say Al-hamdu Lillah likewise.”
Is this hadeeth (narration) saheeh (authentic) or fabricated?.
Praise be to Allah.
Firstly:
This hadeeth has been narrated via a number of isnads (chains of narration) from the great Sahabi (Companion) Abu Umamah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) passed by him when he was moving his lips and he said:
“What are you saying, O Abu Umamah?”
He said: I am remembering my Lord.
He said: “Shall I not tell you…” and he quoted the hadeeth (narration).
Al-Shaykh al-Albani (may Allah have mercy on him) said:
This hadeeth is narrated by Abu Umamah al-Bahili: Suday ibn ‘Ajlan, and attributed to the Prophet (peace and blessings of Allah be upon him), and there are a number of chains of transmission from him.
Then he listed the chains of transmission and said concerning al-Hakim’s narration of some of its isnads: al-Hakim said: It is saheeh according to the conditions of the two shaykhs (al-Bukhari and Muslim), and al-Dhahabi agreed with him, and it is as they said.
See:al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh inSaheeh al-Targheeb wa’l-Tarheeb, no. 1575
The hadeeth was classed as hasan (sound) by al-Hafiz Ibn Hajar inNataij al-Afkar, 1/84. al-Haytham said inal-Majma’10/110: It was narrated by Ahmad and its men are the men of saheeh. It was classed as saheeh by the editors ofMusnad Ahmadin the edition published by Muasasat al-Risalah, 36/459-460, where they discussed its isnads in detail.
Secondly:
As for what may be understood from the hadeeth, the most important of it is the virtue of this dhikr (words of remembrance) in particular, as the Prophet (peace and blessings of Allah be upon him) said that the one who recites it attains a great reward that is superior to most adhkar.
Hence al-Hafiz Ibn Khuzaymah (may Allah have mercy on him) included it in a chapter in hisSaheeh(1/307) that he entitledBab Fadl al-Tahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allah aw ghayri khalqihi. End quote.
Ibn al-Qayyim (may Allah have mercy on him) said:
Saying:Subhan Allah wa bi hamdih, ‘adada khalqihi, wa rida nafsihi, wazinata ‘arshihi, wa midaada kalimatihi(Glory and praise be to Allah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely sayingSubhan Allah(Glory be to Allah). What the one who says “Subhan Allah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhan Allah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it.
This is manifested when we understand what this dhikr means:
When the worshipper saysSubhan Allah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allah is above all things, and glorifying and praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person's aspiration to do such endless tasbeeh (glorification of Allah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allah will always be ongoing and will never be limited by a number or figure.
What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allah and praising Him by declaring Him to be above all things, in addition to praising Allah which implies the following:
i. Affirmation of His attributes of perfection
ii. Loving Him and being pleased with Him.
iii. If one adds to these praises, glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then this dhikr will have great virtue and advantages that are not shared by others. And Allah is the Source of strength.
Al-Manar al-Muneef, 34-38
And Allah knows best.

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Saheeh (sound) hadeeths, Dought & Clear, - * The hadeeth: “Every matter that does not start with remembrance of Allah is incomplete”

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Can you please tell me the correct transmiters and the correct text on the narrations mentioned below (mentioned only roughly), as well as the takhrij and the tahkik on these ahadith and please do mention also the verdict of the muhadiths of old on them as well as the verdict of sheikh Albani. Also if you have more ahadith similar to these please do quote them. Jazakallahu khayran.
Ibn Hibban with two chains narrates that the messenger said: "Every important matter that does not begin with in the Name of Allah, the most Gracious the most Merciful is not complete.
Abu Dawud, Ibn Majah and Ibn Hibban from Kurrah ibn Abdurrahman from Zuhri from Abu Salamah from Abu Huraira from the prophet that he said: " Every important matter that does not begin with praise be to Allah or with thanking Allah is incomplete.
Ahmad narrated: " Every important matter that does not begin with mentioning the name of Allah, is considered incomplete".
Darakutni from Abu Huraira that: " Every important matter that does not begin with the name of Allah is incomplete".
Ibn Hajar in "Fathul-Bari" and Sujuti in "Ed-Darul-Manthur" narrated: " Every important matter that does not begin with the name of Allah is considered deprived".
Praise be to Allaah.
The hadeeth referred to in the question is the hadeeth of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every important word or matter that does not being with remembrance of Allah is maimed.”
And the hadeeth with narrated in other, similar versions.
It was narrated by Imam Ahmad inal-Musnad(14/329) [Mu’sasat al-Risaalah edn.] and by many other authors ofSunansandMusnads.
There are two things wrong with it:
1.
The weakness of Qurrah ibn ‘Abd al-Rahmaan. Ahmad ibn Hanbal said: He is munkar al-hadeeth jiddan (i.e., a very weak narrator). Yahya ibn Ma‘een said: [He is] da‘eef al-hadeeth. Abu Zar‘ah said: The hadeeths that he narrates are munkar.
See: Tahdheeb al-Tahdheeb, 8/373
2.
Some of the scholars think it more likely that the correct view concerning it is that in the report from al-Zuhri it is mursal, and mursal is one of the categories of da‘eef (weak) hadeeths.
It was narrated by al-Nasaa’i in‘Aml al-Yawm wa’l-Layla(495, 497) from al-Zuhri. He said: The Messenger of Allah (blessings and peace of Allah be upon him) said:… and he narrated it.
Al-Daaraqutni (may Allah have mercy on him) said:
The correct view is that saheeh reports from al-Zuhri are mursal. End quote.
Al-‘Ilal, 8/30
It was also classed as da‘eef by al-Zayla‘i inTakhreej al-Kashshaaf, 1/24 and by Shaykh al-Albaani inIrwa’ al-Ghaleel(1/29-32). And it was classed as da‘eef by the commentators on the Mu’sasat al-Risaalah edition [of Musnad Ahmad].
The hadeeth was classed as hasan or saheeh by a number of scholars. It was classed as hasan by al-Nawawi and Ibn Hajar, and it was classed as saheeh by Ibn Daqeeq al-‘Eid and Ibn Mulqin.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about it and said:
This hadeeth was narrated via two or more isnaads by Ibn Hibbaan and others. Some scholars classed it as da‘eef, but it is more likely to be hasan because of corroborating evidence (hasan li ghayrihi). End quote.
Majmoo‘ Fataawa Ibn Baaz(25/135)
The meaning of the hadeeth is acceptable and applicable. Allah opens His Book with the Basmalah, and Sulaymaan (peace be upon him) opened his letter to the Queen of Sheba (Saba’) with the Basmalah. Allah says (interpretation of the meaning):“Verily, it is from Sulaymaan (Solomon), and verily, it (reads): In the Name of Allaah, the Most Gracious, the Most Merciful” [al-Naml 27:30]. The Prophet (blessings and peace of Allah be upon him) opened his letter to Heraclius with the Basmalah, and he used to start his khutbahs with praise and glorification of Allah.
Most of the fuqaha’ are of the view that it is prescribed and mustahabb to say the Basmalah when starting important things.
It says inal-Mawsoo‘ah al-Fiqhiyyah(8/92):
Most of the fuqaha’ are agreed that saying the name of Allah is prescribed for all things of importance, both acts of worship and other things. End quote.
And Allah knows best.

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