Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 5

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 فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُمۡ‌ۗ

“perform Tayammum with clean earth and rub therewith your faces and hands ” [4:43]

This Aayah in Surah an-Nisaa describes the process of at-Tayammum but its wording slightly differs from the description in Surah al-Maa’idah

 فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ 

“ then perform Tayammum with clean earth and rub therewith your faces and hands” [5:6]

This is because the Aayah in Surah an-Nisaa comes in a context in which certain prohibitions (spiritual as well as physical) are being dictated surrounding the Salaat.

Whereas the Aayah in Surah al-Maai’dah is describing the process of purifying oneself from major and minor impurities (rulings pertaining to them).

Therefore the contexts are different, which highlights the importance of one completing all the prerequisites before praying; combining the fulfillment of commands as well as abstaining from the prohibitions.

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا 

“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [4:48]

 إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَـٰلاَۢ بَعِيدًا

“Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away.” [4:116]

This Aayah appears twice in Surah an-Nisaa, but the endings differ.

This is because the contexts differ; the first Aayah comes as rebuke for a sect of the Jews taking Uzayr as a son of God, thus they have “invented a tremendous sin”.

Whereas the second Aayah comes in a context of rebuking the Mushriks of Arabia, stating that they are worshipping idols without any proof, “indeed strayed far away”.

وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَلَقَدۡ وَصَّيۡنَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِڪُمۡ وَإِيَّاكُمۡ أَنِ ٱتَّقُواْ ٱللَّهَ‌ۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدً۬ا (١٣١) وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلاً (١٣٢)

“(131) And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (Free of all wants), Worthy of all praise. (132) And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.” [4:131-132]

The Aayah “And to Allah belongs all that is in the heavens and all that is in the earth” is repeated twice in succession but the endings of the Aayat change.

The Names and Attributes of Allaah “Ever Rich (Free of all wants), Worthy of all praise” refers to the context of divorce; that if a man and woman decide to separate after all avenues of reconciliation have been stressed, then Allaah is Bountiful and Ever-Able to Assist them, thus He is Rich and full of Praise (for His Help).

As for the Names and Attributes in the next Aayah, “Ever All-Sufficient as a Disposer of affairs” then this incites at-Taqwaa. So if they decide to separate, then “to Allaah belongs all that is in the heavens and all that is in the earth” and thus He is the One Who Must be rightfully obeyed, thus being all-Sufficient for those who obey Him.

and Allaah Knows best.

How to Benefit from Ramadhaan (5) - Correcting Our Aqeedah

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How to Benefit from Ramadhaan (8) - Correcting Our Aqeedah: Worship can only be beneficial and considered as accepted forms of worship if a person is upon the correct and guided path, for this reason we ask, "You Alone we worship, and You Alone we ask for help." This is bound by the next Ayaah and supplication, "Guide us to the Correct Path."

-Ibn 'Uthaymeen in Sharh Riyaadh as-Saaliheen

How to Benefit from Ramadhaan (4) - Value Your Time

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How to Benefit from Ramadhaan (4) - Value Your Time: The Prophet (Peace and Blessings of Allaah be upon him) always used to mix with his companions and he would never leave them neglected. Even at home he was of service. He frequently used to assist the poor and visit the ill, but despite mixing within society his time was constantly in worshipping Allah. Today we have the opposite - what is supposed to be the most valuable asset in our lives (i.e. time) has now become the cheapest thing, some people even talk about killing it! 

"Until, when death comes to one of them (those who join partners with Allah), he says: "My Lord! Send me back, "So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected." [23:99-100]

In this Ayaah, the loser on the Day of Judgement admits loss, but not in his wealth or family, but admits his loss came about because of the way he used his time. If there was anything he wanted to regain from the Dunyaa, it would be to return to benefit in his time.

-Ibn 'Uthaymeen in Sharh Riyaadh as-Saaliheen

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 4

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Benefits from Surah an-Nisaa

ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ 

“and from him (Adam) He created his wife [Hawwa (Eve)]” [4:1]

Here the word Kha – la – Qa (خلق) has been used to mean “create”.

Whereas elsewhere the word Ja – ‘a – la (جعل) has been used:

وَجَعَلَ مِنۡہَا زَوۡجَهَا 

“It is He Who has created you from a single person (Adam), and (then) He has created from him his wife [Hawwa (Eve)]” [7:189]

The difference between the two is that Ja – ‘a – la doesn’t necessarily mean create, rather Ja – ‘a – la means that it was decreed that both spouses be from the same species.

[TN: this is an important point as the Jahmiyyah and the Mu’tazilah use the words خلق and جعل to prove that the Quraan is created]

مُحۡصَنَـٰتٍ غَيۡرَ مُسَـٰفِحَـٰتٍ۬ وَلَا مُتَّخِذَٲتِ أَخۡدَانٍ۬‌ۚ

“they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends” [4:25]

This Aayah describes a characteristic which is imperative before one marries – chastity (whether one marries Muslim, Jew or Christian).

However the onus of chastity is not on the woman alone, rather the same applies to the man:

مُحۡصِنِينَ غَيۡرَ مُسَـٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخۡدَانٍ۬‌ۗ

“chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends” [5:5]

Therefore, both of these Aayat combines shows that chastity is essential before marrying from both parties. 

and Allaah Knows best.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 3

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لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ 

“There is no compulsion in religion.” [2:256]

Some have doubts revolving this Aayah and presume that it nullifies the legislation to call others to al-Islaam or fight oppression.

However this doubt is incorrect from a series of angles:

          -No compulsion, meaning no-one can compel another unless they have proof or intellect to do so. This is the opinion of the Mu’tazilah.

                -Others stated that this Aayah is abrogated by the Aayaat of Jihaad, however this is also incorrect.

                -Others stated that this Aayah is specific only for the people of the book.

TN: as-S’idi points out in his Tafseer that there is a difference between compelling individuals to accept Islaam and prescribed forms of Jihaad in order to repel or eradicate falsehood and oppression.

                                                    

 مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ۬ مِّاْئَةُ حَبَّةٍ۬‌ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ 

“The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.” [2:261]

Other deeds are multiplied in reward by ten-fold, however as-Sadaqah has no limit in its multiplication of reward. This is a virtue that is specific to spending in charity (TN: and other actions which mentioned unlimited reward such as fasting, patience, Dhikr and the likes).

                                                    

وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ 

“And Allah likes not the disbelievers, sinners.” [2:276]

This Aayah was revealed about Banee Tahqeef and the Quraysh who used to engage in Ribaa (interest). Upon rejecting the prohibition of Ribaa, Allaah Revealed this Aayah.

The words, “Allaah likes not…” appears in the Quraan in several places (such as 4:36, 57:23 etc).

However Allaah doesn’t Say, “Allaah Hates…”. This is because:

-Hate is not an Attribute of Allaah.

[TN: Ibn Taymiyyah affirms Hate as an attribute of Allaah in al-Waasitiyyah and the proof is 9:46]

-Negativity cannot be attributed to Allaah, the Most High, even in wording.

-Allaah is Talking about characteristics and not specific people, therefore He doesn’t Like such and such characteristics.

                                                    

ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ

“Then every person shall be paid what he earned” [2:281]

Here the wording “earn” has been used but in other Aayat the wording “action” (3:161, 16:111, 39:70) has been used. Combining both wordings, it means that your actions are your true earnings – either they will be a good earning or a bad earning.

[TN: this refutes the Ashari’s who state that we are all compelled and have no free-will. They state that the texts referring to free-will actually mean what the slave will “earn” and not that his action is a choice made by him. Ibn Jama’ah here shows that the wordings of “action” and “earn” refer to the same thing].

                                                    

فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۗ 

“He forgives to whom He wills and punishes whom He wills. And Allah is Able to do all things.” [2:284]

In this Aayah, forgiveness is special favour because the words “to whom” mean that Allaah Grants forgiveness only to those Whom He Wills it to.

The wording also suggests that His Forgiveness is vast and it overcomes His Anger.

In this is heavy incitement for the believer to seek the Forgiveness of Allaah.

                                                    

Benefits from Surah al-'Imraan

نَزَّلَ عَلَيۡكَ

“It is He Who has sent down the Book (the Qur'an) to you (Muhammad ) with truth” [3:3]

The word “sent down” in the Arabic language comes with emphasis of a Shaddah (ّ) whereas the descriptions given to the Tawrah and the Injeel is that it was “sent down” without the Shaddah.

This means that the Quraan was sent down in succession and in a series of sequences, whereas the Tawrah and Injeel was all sent down in one go.

And Allaah Knows best.

How to Benefit from Ramadhaan (3) - Give Value to Fasting

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How to Benefit from Ramadhaan (3) - Give Value to Fasting: Without it, how hard would our hearts be? How disobedient and whimsical would we be? Through fasting, we practice obedience and this gives us honour over ourselves and enemies. We realize the true reality of life, that all of it is a passing minute benefit, and that we must make sacrifices for our Aakhirah.

-Shaykh Saaleh bin Humayd, Imaam of the Haram in Makkah and Member of Panel of Senior Scholars, Saudi Arabia 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 2

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فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ

“so turn your face in the direction of Al-Masjid- al-Haram (at Makkah)”  [2:144, 149 and 150]

This Aayah is repeated thrice in order to:

          -drill the fact that the previous Qiblah had been abrogated

          -explaining the reason as to why the Qiblah has changed. It had changed from Bayt al-Maqdis to the Ka’bah because the Ka’bah was a universal direction for all mankind, and not just for the people of al-Madeenah as the People of the Book had initially presumed.

          -that the truth is with the believers and not as the People of the Book presuemed – that we had become misguided by leaving Bayt al-Maqdis as a Qiblah.

In the texts of the Sharee’ah, often matters are mentioned thrice to reinforce the message and to explain that there is no other truth other than this.

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ ءَابَآءَنَآ‌ۗ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـًٔ۬ا وَلَا يَهۡتَدُونَ 

“When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) Even though their fathers did not understand anything nor were they guided?” [2:170]

In this Aayah the blind-following of the religion of their ancestors has been rebuked and their ancestors have been described as not being guided or possessing knowledge. In other Aayat they are described as being ignorant alone (5:104). All of these descriptions depend on the context. The context here is about legislating into the religion – changing what is Halaal into Haraam and Haraam into Halaal; thus this characteristic has been described as having misguidance and ignorance.

تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَا‌ۗ 

 تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَا‌ۚ

“ These are the limits (set) by Allah, so approach them not” [2:187]

In other Aayat Allaah, the Most High, Talks about His Laws:

“These are the limits ordained by Allah, so do not transgress them” [2:229]

The meaning of “approach” is in relation to something that is always Haraam. So if something in its origin is Haraam, one is prohibited to come even close to it.

The meaning of “transgress” is in relation to something which is legislated but has boundaries. So we are commanded not to transgress boundaries of something which is permitted (Mubah) by falling into a prohibition (Haraam).

 أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near!” [2:214]

This Aayah explains the cause for entering Jannah is having patience upon what has been Decreed out of difficulties.

However, this is not the only type of patience in which a person may enter Jannah by:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ 

“Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?” [3:142]

Here is a test of physical patience.

 أَمۡ حَسِبۡتُمۡ أَن تُتۡرَكُواْ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَلَمۡ يَتَّخِذُواْ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلۡمُؤۡمِنِينَ وَلِيجَةً۬‌ۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ 

“Do you think that you shall be left alone while Allah has not yet tested those among you who have striven hard and fought and have not taken Walijah [(Batanah - helpers, advisors and consultants from disbelievers, pagans, etc.) giving openly to them their secrets] besides Allah and His Messenger, and the believers. Allah is Well-Acquainted with what you do.” [9:16]

Here is a test of patience in ones’ allegiances with other people.

“ۥ مَتَـٰعَۢا بِٱلۡمَعۡرُوفِ‌ۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ”

“a gift of reasonable amount is a duty on the doers of good.” [2:236]

Here, supporting ones newly-wedded spouse is a right upon the man.

However, in an Aayah that comes after it, it says:

“And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious - see V.2:2).” [2:241]

Therefore there is a difference in the degree of maintenance a husband has to provide. If he divorces his newly-wedded wife and he hasn’t had relations with her, then maintaining her will be out of good will and this is recommended (Mustahab).

However, if he divorces his wife and he has previously had relations with her (the first or second time and not the third divorce), then he must maintain her during her 'Iddah period.

There is a great deal of difference between the scholars on these rulings, but this is what I (Ibn Jamaa’ah) to hold to be the correct opinion, and Allaah Knows Best[1].

---

[1] The opinion of the majority is that if a woman has been divorced before consummation, then she is entitled to half her dowry (Mahr) and maintaining her would be recommended. If he divorces her and he has consummated the marriage, then she keeps her full dowry (Mahr) and it is obligatory for him to support her for as much as he is able to during the ‘Iddah period. This is the opinion of the Ibn Jam’aah here and majority.

However, others stated that the man who divorces his wife must always support the divorcee. This is the opinion of Imaam Ahmad and Ibn Taymiyyah.

Ibn al-‘Uthaymeen leaned towards this opinion also but struck a balance - he stated that if a woman has recently been divorced, consummated or not, then her Mahr is sufficient and she doesn’t need maintenance. However, if she has been divorced after lengthy marriage then he must support her as much as he is able because she is need of it, and this view is the moderate view (and a view from the Maalikee Madhab); at times it may be Mustahab and other times Waajib. And Allaah Knows Best. [TN] [see: al-Ikhtiyaraat (Pg. 341) and ash-Sharh al-Mumti’ (12/302)]