That is the book in which there is no doubt by Shaykh Abdur-Rahman As-Sa'di

Allah says in the start of Surah Al-Baqarah:

"That is the book in which there is no doubt."

In his saying "That is the book" that is the great book in which contains information that the previous divine books doesn't contain of the great knowledge and the clear truth.

In his saying "In which there is no doubt" there is no doubt what so ever in any shape or form and the negation of doubt necessitates its opposite which is certainty. So this book contains knowledge, information that is certain and which removes and uplifts the doubts. The objective of the negation here is to establish a praiseworthy quality which must implicitly ellude to its opposite which is perfection because just merely negating something (without the implicit indication of perfection) is redundant and meaningless. Such a empty expression of negation doesn't contain any form of  praise.

Source:

Tayseer Al-Kareem Ar-Rahmaan Fi Tafsir Kalaam Al-Mannaan, p26

Imam Maalik's relationship with the Qur'aan by Shaykh Saalih Al-Usaymee

Amongst the best means of extracting guildence and precious gems from the Quraan is reciting to very frequently.
Imaam Ibn Abi Haatim in his Muqadimah Jarh Wa Ta'deel relates from Abdullah Ibn Wahb:

"We was astonished how Imam Maalik used extract from the Qur'aan so we asked his sister so she said when he used to enter his house he wasn't occupied with anything other than reciting the Quraan."

If a person reads the Quraan with the intention of extracting guildence he will attain understanding of it in abundance as a result of his intention.

Source: https://www.youtube.com/watch?v=aHW0sSvG3bE

The difference between the word Allah and Ilaah by Shaykh Muhammad Ali Saabooni

The word "Allah" indicates that the one who only has the right to be worshipped.

As for the word "Ilaah" indicates some who could have the right to be worshipped or not. So on one hand it may refer to Allah or to other than him as oppose to the word "Allah" then this restricts worship to him only.

Source: Safwa At-Tafaasir  Vol. 1, Pg 20

Tafsir of Ar-Rahman and Ar-Raheem by Shaykh Ibn Uthaymeen

Ar-Rahmaan (The most merciful)

It is a name meaning the one who is described with expansive, all encompassing mercy ie. the possessor of extensive mercy. Even the Arabic form upon which this name comes, concerning the rules of Arabic Conjugation indicates a sense of expansiveness, extensiveness and fullness. So one might say "A man is Ghadbaan." which is the same word pattern as Ar-Rahmaan this is not just the man is angry but is when he is filled up with anger. Any word that follows the word pattern of Fa'laan takes this connotation (like Ghadbaan, Ar-Rahmaan etc).
So Ar-Rahmaan means the one who has as his attribute very great and extensive mercy.

Ar-Raheem (The bestower of all Mercy)

It is a name meaning the one who bestows mercy on whomever he wills of his servants i.e one who is merciful to others. The Arabic form of the word indicates the occurrence of the action.

So here, mercy is one of Allah's characteristics or attributes proven by the name Ar-Rahmaan. Mercy also relates to his action bestowing mercy on the creation and this is indicated by his name
Ar-Raheem.

The particularities of Ar-Rahmaan

1. This is one of the names of Allah which exclusive to him nobody else may refer to themselves by Ar-Rahmaan.

2. Ar-Rahman refers to mercy in general (for the believers and the disbelievers).

3. Ar-Rahmaan is a description as well being a name of Allah.

4. Ar-Rahmaan refers to the one who has all-expansive mercy.

5.  Ar-Rahmaan refers to the attribute, adjective of mercy.

The particularities of Ar-Raheem

1. Ar-Raheem is one of the names of Allah

2. Ar-Raheem refers here to the action of mercy i.e granting mercy on others.

3. Ar-Raheem refers to the one who bestows mercy and is the source of all mercy.

4. The term Ar-Raheem can be applied to other Allah.

5. Ar-Raheem refers to the mercy that is specific to the believers

The meaning of Bismillah by Sheikh Ibn Uthaymeen

The statement of Allah: Bismillah (In the name of Allah) contains a preposition and object of the preposition which are both actually associated with a delayed, missing verb appropiate to the situation. Accordingly, if you say, "In the name of Allah," while you are beginning to eat, then the meaning with the missing verb included would be:

 "In the name of Allah, I eat."

 We say that there must be an associated missing verb because a preposition and the object of the preposition in arabic must both refer to an action. This delay of action or verb is deffered until after mentioning the name of Allah for two benefits;

1. To seek the blessing of mentioning Allah's name first and foremost.
2. A delayed action indicates that it is restricted, as if you are saying, "I do not eat in the name of anyone, seeking blessings and help by that name, except with the name of Allah."

We say the delayed missing word is a verb because action words are are verbs and this is known to the specialists of Arabic grammer and for this, nouns do not apply except with specific conditions.

We also said that it (the deferred, missing verb) is appropiate to the situation in which the statement is made because the statement itself indicates the intended verb which is according to the situation. For this reason, Allah's Messenger said specifying the verb:

"Whoever has not already slaughtered (his animal), then let him slaughter in the name of Allah." 

          (Al-Bukhaari no.985 and Muslim no.1970)

or he said: "Upon the name of Allah." 

         (Al-Bukhaari no.5500 and Muslim no.1970)

As for the word "Allah" is a proper name for the lord of all the creations. No one else is named with this name. It is the base origin of all the other names (of Allah) and all of them follow and describe this name.

Source: Funamentals of Tafseer by Sheikh Ibn Uthaymeen p152-153

In the next post we shall discusses Ar-Rahman Ar-Raheem inshallah.

What does it mean to abandon the Quran

Hold on the Rope of Allah and never let go no matter what

 O people of the Quran make the book of Allah the most high your close companion and never  forsake it lest you fall under those who have forsaked the quran. Remember it was the Quran that  united the Sahabah and melted away there gloomy disunity.

In this post I want to share with you Imam Ibn Qayyim's Tafsir of the ayah below:

Allah the most high says: "And the Messenger will say, 'O my Lord, indeed, my people have deserted this Quran," [Al-Furqaan (25):30]

Imam Ibn Al-Qayyim Comments: "Deserting the Quran is of types:

1. Abandoning listening to it, believing in it, and paying attention to it.

2. Abandoning acting upon it and abiding by what it permits and prohibits, even if one recites it and believes in it.

3. Abandoning referring to it and judging by it in the fundamental issues of the religion or even its subsidiary issues.

4. Abandonment of pondering it, seeking to understand it and what the one who spoke it meant by it.

5. Abandonment of seeking healing through it for all diseases of the heart such that one seeks the cure for his from other sources and abandons seeking healing through it.

All these 5 types of abandonment falls under Allah's statement:

"And the Messenger will say, 'O my Lord, indeed, my people have deserted this Quran,"

Even if some cases of abandoning the Quran are less significant than others."

Source: Al-Fawaa'id by Imam Ibn Al-Qayyim, P82

 

Nahw (Arabic grammer) is the mentor for the tongue

Avoid grammatical errors in speech and writing, for a lack of grammatical errors is honourable, shows pure literary taste, appreciation of elegant meanings due to sound structure (speech and writing). On the authority of Umar that he said: "Learn Arabic (grammer), for indeed it increases honour." There are also Salaf used to hit there children if they made grammatical errors.

Al-Khateeb Al-Baghdaadi narrated that Ar-Rahbee said: "I heard someof our peers say: 'If a person who makes grammatical errors writes from another person like him, and he writes from another person like him, the hadeeth will end up in Persian!'''  

 Imam Al-Mubarad said in one of his poems:

 "Grammar straightens the tongue that speaks ungrammatical language,

And you honour the person if he does not  make grammatical errors,

If you seek the greastest knowledge,

Then the greatest of it is that which straightens the tongue."

Therefore, do not pay attention to what Al-Qaasim Ibn Mukhaymarah said: "Learning grammer begins with absolute engagement and ends with transgression", nor the saying of Bishr Al-Haafi who, when it was said to him, "Learn grammar." Replied, "I will stray." So it was said to him, "Say: Zayd struck Amr (grammatically)," so he replied, "O my brother! Why did he strike him?" So he said, "O Aboo Nasr! He did not strike him but this is an established principle." So Bishr said to him, "The beginning of this knowledge is based upon lies, there is no need for it."

Source: The etiquette of seeking knowledge by Shaykh Bakr Aboo Zayd, P89