Qatadah said: "Fir'awn was the most tyrannical and disbelieving person on Earth, and by Allah, his disbelief did not affect his wife when she decided to obey her Lord."

Abu 'Uthman an-Nahdi reported that Sulayman said: "Fir'awn's wife was tortured in the heat of the Sun. When her torturers would take a break and walk away, the Angels would shade her with their wings, and she would see her home in Paradise."

al-Qasim bin Abi Bazzah said:

"Fir'awn's wife asked who won, and it was said to her: "Musa and Harun won." So, she would say: "I believe in the Lord of Musa and Harun." Fir'awn said to those around him: "Look for the largest rock you can find. If she sticks to what she said, throw it on her. If she retracts what she said, she will remain my wife." When they came to her, she looked towards the sky and saw her home in Paradise. So, she stuck to what she said and her soul was taken, and the rock was thrown on her lifeless body after her soul had been taken." The scholars say regarding her statement: "My Lord! Build for me a home with You in Paradise" that she chose her neighbor (Allah) before mentioning where she wanted to live (a home in Paradise).

Abu al-'Aliyah said:

"Fir'awn's wife believed because of the wife of Fir'awn's treasurer. What happened was that this woman was sitting and combing the hair of Fir'awn's daughter one day, and the comb fell from her hand. So, she said: "May whoever disbelieves in Allah be destroyed!" Fir'awn's daughter said to her: "You have a lord besides my father?" She replied: "The Lord of me, your father, and everything is Allah." So, Fir'awn's daughter hit her and went to tell her father.

Fir'awn sent to her, saying: "You worship a lord besides me?" She said: "Yes. The Lord of you, I, and everything is Allah, and I worship Him." So, Fir'awn tortured her by putting her on a stake and stretching out her arms and legs and setting loose snakes on her body. One day, when she was in such a state, he came to her and said: "Will you give up?" She replied: "The Lord of you, I, and everything is Allah." He said to her: "I will kill your son if you do not do not go back from what you said." She said: "Do whatever you want," and he killed her son, and she could hear his soul calm her down by saying to her: "Be happy, my mother! You have such and such reward with Allah!"

She remained patient until Fir'awn came to her another day, and she said the same to him as she had before. So, he killed another of her sons, and she could hear his soul calming her down as well. Fir'awn's wife heard all of this, and this caused her to become a believer. Allah took away the soul of the wife of Fir'awn's treasurer, and Fir'awn's wife suddenly realized the reward, status, and honor that this woman had in Paradise.

So, she increased in her faith and certainty until Allah caused Fir'awn to discover her faith, and he said to his followers: "What do you know about Asyah bint Muzahim?" They replied by praising her, and he said to them: "She worships someone besides me!" They said: "Kill her," and he placed her on a device that stretched her arms and legs away from her body. So, Asyah called upon her Lord, saying: "My Lord! Build for me a home with You in Paradise!" Fir'awn happened to walk by when she said this, and she smiled because she saw her home in Paradise, and Fir'awn said to those watching: "Aren't you amazed by her insanity? She smiles while we are torturing her?!"

So, Allah took her soul away to Paradise, and may Allah be Pleased with her..."

['Tafsir al-Qur'an al-'Adhim'; 4/504-505]

Regarding the story of the woman who was combing the hair of Fir'awn's daugher, there is a supporting narration in the 'Musnad' (1/309 and 4/295) that was declared authentic by Ahmad Shakir from Ibn 'Abbas that the Messenger of Allah (صلى الله عليه و سلم) said: "ًWhen it was the night of my Isra', I sensed a beautiful, sweet scent. So, I said: "Jibril, what is this beautiful scent?" He replied: "This is the scent of the woman who combed the hair of Fir'awn's daughter, and her children." I said: "And what is her story?"" And he then related a story similar to what was mentioned by Ibn Kathir, with the difference of a few details.

Amazing people.

"...In the year 98, Amir al-Mu'minin Sulayman bin 'Abd al-Malik sought to move to Jerusalem, and he moved people and wealth there. During this time, he received the news that the Romans had attacked the coast of Homs and took a number of Muslims prisoner including a woman and her son. So, he became extremely angry and said: "There is no option but for us to fight them and for them to fight us. By Allah, I will fight them until I conquer Constantinople or die trying!"

So, he gathered 120,000 soldiers from Sham and the Arabian Peninsula to launch a ground attack, and a thousand ships from Egypt and Africa to launch a naval attack. He began personally distributing provisions to them, reminding them that this was Constantinople they were seeking to conquer, and that they should take this expedition seriously."

Ibn Kathir continued in 'al-Bidayah wan-Nihayah' (9/177-178):

"Amir al-Mu'minin Sulayman bin 'Abd al-Malik prepared his brother Maslamah bin 'Abd al-Malik to invade Constantinople and go after the army that he was following. So, he ended up with a mighty army, and he ordered each man to carry a small bit of food on his horse. When they finally got to the land of the enemy, they piled all of their collected food together until it was the size of a hill. So, Maslamah said: "Leave this food and eat from whatever you find in their lands. Plant what you can in the fertile areas and pick these plants, and build yourselves houses of wood, since we will not leave this land until we conquer it by the Will of Allah!"

Maslamah then brought a Christian man named Ilyun who had confided to him that he wanted to help him conquer the lands of the Romans. At first, he was cooperative and gave good advice. When the king of Constantinople died, Ilyun went there with a message from Maslamah while the Romans were extremely scared of him. So, when Ilyun went to them, they said: "Get Maslamah away from us and we will make you our king!" So, he went back to Maslamah and proceeded to deceive and betray him. He continued doing this to the point that he burned up the food supply of the Muslims after he said to Maslamah: "As long as they see you with all of this food, they will think that you are sitting back from a fight. So, if you burn it all up, they will see that you are eager to fight and will immediately surrender the lands to you." So, Maslamah ordered all of the food to be burned, and Ilyun waited until nighttime to go through the Muslims' ships and escape with as much of their supplies as he could, and he ended up fighting with the Romans against the Muslims and manifesting his enmity and treachery.

The land was surrounded and besieged by the Romans, and conditions became so difficult for the Muslims that they were forced to eat everything except the dirt under their feet! They continued in this state until they received news that Sulayman bin 'Abd al-Malik had died and been succeeded by 'Umar bin 'Abd al-'Aziz. So, they retreated and returned to Sham after putting up intense struggle and effort.

However, Maslamah refused to return, and he eventually built a mighty mosque in Constantinople that had a vast courtyard and stood tall in the sky..."

[Those] who opined that the slaughtered animal is not lawful if Allah's name is not mentioned upon it, even if the slaughterer were a Muslim, acted according to this noble verse. The imams, may Allah have mercy on them, have differed in this issue according to three statements. From them are [those] who said this slaughtered animal, with this description, is not lawful; leaving the naming [of Allah's name] intentionally or absent-mindedly is the same. It is narrated from Ibn 'Umar and Nâfi', his freed slave, 'Âmir ash-Sha'bî and Muhammad bin Sîrîn. It is a narration from Imam Mâlik and a narration from Ahmad bin Hanbal [that] a group of his earlier and latter companions aided. It is Abî Thawr and Dâwud adh-Dhâhirî's preference and Abul-Futūh Muhammad bin Muhammad bin 'Alî at-Tâ'î, from the latter Shâfi'îs, preferred that in his book, al-Arba'în.

For this opinion of theirs, they argued with this verse and with His statement in the verse of hunting, «So eat from what they kept for you and mention Allah's name on it» (5:4), then He had emphasized [it] in this verse with His statement, «and surely it is truly a sin.» The pronoun, it was said, returns to the eating and it was said [it] returns to the slaughtering for other than Allah. [They also agrued] with the mentioned hadîths regarding the command for naming [Allah's name] upon the slaughtered animal and the game [animal], such as:

• the two hadîths of 'Adî bin Hâtim and Abî Tha'labah: «If you sent your trained dog and mentioned Allah's name on it, then eat what it kept for you.» It is in the two Sahîhs;
• the hadîth of Râfi' bin Khadîj: «What causes the blood to flow and Allah's name is mentioned on, then eat it.» It is also in the two Sahîhs;
• the hadîth of Ibn Mas'ūd that Allah's messenger, may Allah send salutations and peace upon him, said to the Jinn, «For you is every bone upon which Allah's name was mentioned.» It is narrated by Muslim;
• the hadîth of Jundab bin Sufyân al-Bajalî who said, "Allah's messenger, may Allah send salutations and peace upon him, said, «Whoever slaughtered before he prays, then let him slaughter another in its place, and whoever had not slaughtered until we prayed, then let him slaughter in Allah's name.»" They both published it.[1]
• from 'Â'ishah, may Allah be pleased with her, is that a people said, "O Allah's messenger, surely a people come to us with meat. We do not know: is Allah's name mentioned on it or not?" He said, «You name [Allah's name] on it and eat.» She[2] said, "They were newly acquainted with the disbelief."[3] It was narrated by al-Bukhârî.

The surface of the indication is that they understood that the naming [of Allah's name] is inescapable and they feared that it would not be found from these [people] because of the newness of their Islam. So he ordered them with the precaution of naming [Allah's name] upon eating so it would be like the compensation for what was left upon slaughtering if it were not found and he commanded them with the performance of the rulings of the Muslims according to the proper [thing to do]; and Allah is more knowledgeable.

The second opinion in the issue is that He did not stipulate the naming [of Allah's name], but that it is desired. So if it is left intentionally or out of forgetfulness, it does not harm. This is the opinion of Imam ash-Shâfi'î, may Allah have mercy on him, and all of his companions and a narration from Imam Ahmad conveyed from him by Hanbal. It is a narration from Imam Mâlik and that was laid down by Ash·hab bin 'Abdil-'Azîz from his companions. It was mentioned from Ibn 'Abbâs, Abî Hurairah, and 'Atâ' bin Abî Rabâh; and Allah is more knowledgeable.

ash-Shâfi'î took the noble verse, «And do not eat from what Allah's name was not mentioned upon, and surely it is truly a sin,» to mean what was slaughtered for other than Allah, like His statement, exalted is He, «or a sin offered up to other than Allah» (6:145). Ibn Juraij said, "[Regarding] «And do not eat from what Allah's name was not mentioned on,» 'Atâ' said, 'He prohibits the slaughtered animals Quraish used to slaughter for the idols and He prohibits the slaughtered animals of the Magians.'" This road that ash-Shâfi'î took is strong.

Some of the latter [Shâfi'îs] had attempted to strengthen it by making the 'and' in His statement, «and surely it is truly a sin,» circumstantial, meaning: do not eat from what Allah's name was not mentioned on in the circumstance of its being a sin and it is not a sin until it has been offered up to other than Allah. Then they claimed that this is a specifier and it is not possible that it be a conjunction, because it necessitates from it the conjunction of a predicative nominal sentence to a requisitionary verbal sentence. This is refuted with His statement, «and surely the devils certainly inspire their patrons,» for surely, it is definitely conjunctive. So if the 'and', which they claimed was circumstantial, was correct according to what they said, the conjuntion of this is impossible for it. Thus, if it were conjoined to the requisition and what is mentioned about others rejects it. And if the 'and' were not circumstantial, then what they said is invalidated from its origin; and Allah is more knowledgeable.

Ibn Abî Hâtim said, "My father narrated to us: Yahyâ bin al-Mughîrah narrated to us: Jarîr informed us from 'Atâ', from Sa'îd bin Jubair, from Ibn 'Abbâs, regarding the verse, «And do not eat from what Allah's name was not mentioned on,» he said, 'It is carrion.'" Then he narrated it from Abî Zur'ah, from Yahyâ bin Abî Kathîr, from Ibn Lahî'ah, from 'Atâ', i.e., Ibn as-Sâ'ib. For this opinion, one of the Followers[4] who were mentioned by Abū Hâtim bin Hibbân in Kitâb at-Thiqât acted by what Abū Dâwud narratred in al-Marâsîl from the hadîth of Thawr bin Yazîd, from as-Samt as-Sadūsî, the freed slave of Suwaid bin Maimūn. He said, "Allah's messenger, may Allah send salutations and peace upon him, said, «The Muslim's slaughtered animal is lawful [whether] he mentioned Allah's name or he did not mention [it]. Surely, if he mentioned [anything], he would only mention Allah's name.» This is mursal[5] [and] backed by what ad-Dâraqutnî narrated from Ibn 'Abbâs: that he said, "If the Muslim slaughtered and did not mention Allah's name, then let him eat, for surely, the Muslim has a name from Allah's names." al-Baihaqî also agrued with the previous hadîth of 'Â'ishah, may Allah be pleased with her, that a people said, "O Allah's messenger, surely a people come to us with meat. We do not know: is Allah's name mentioned on it or not?" He said, «You name [Allah's name] on it and eat.» He said, "If the existence of the naming [of Allah's name] was a condition, it would not have been authorized for them except with verifying it." And Allah is more knowledgeable.

The third opinion in the issue is if he left the basmallah[6] upon slaughtering out of forgetfulness, it does not harm, while if he left it intentionally, it is not lawful. This is the famous [opinion] from the opinion of Imam Mâlik and Ahmad bin Hanbal. Abū Hanîfah and his companions and Is·hâq bin Râhawaih speak of it. It is mentioned from 'Alî, Ibn 'Abbâs, Sa'îd bin al-Musayyab, 'Atâ', Tâwus, al-Hasan al-Basrî, Abî Mâlik, 'Abdir-Rahman bin Abî Lailâ, Ja'far bin Muhammad, and Rabî'ah bin Abî 'Abdir-Rahman. Imam Abul-Hasan al-Mirghînânî transmitted concensus before ash-Shâfi'î in his book, al-Hidâyah, on the forbiddence of the abandoned naming [of Allah's name that is done] intentionally. So due to this, Abū Yūsuf and the shaikhs said, "If a judge ruled with the permissibility of its sale, it would not reach opposition of the concensus." That which he said is very strange and transmission of the difference from those before ash-Shâfi'î preceded; and Allah is more knowedgeable.

Imam Abū Ja'far bin Jarîr, may Allah have mercy on him, said, "Whoever forbade the slaughter of the one who forgot [to name Allah's name when he slaughtered it] has left the statement of all of [the people][7] of proof and differed from the established information from Allah's messenger, may Allah send salutations and peace upon him, regarding that." He means: what is narrated by Abū Bakr al-Baihaqî: Abū 'Abdillah al-Hâfidh informed us: Abul-'Abbâs al-Asamm narrated to us: Abū Umayyah at-Tarasūsî narrated to us: Muhammad bin Yazîd narrated to us: Ma'qil bin 'Ubaidillah narrated to us from 'Amr bin Dînâr, from 'Ikrimah, from Ibn 'Abbâs, from the Prophet, may Allah send salutations and peace upon him, who said, «The Muslim's name suffices him. If he forgot to name [Allah's name] when he slaughters, then let him mention Allah's name and let him eat it.» This hadîth's being marfū'[8] is an error. Ma'qil bin 'Ubaidillah al-Jazarî erred in it, for surely, even if he was from the men of Muslim, nevertheless, Sa'îd bin Mansūr and 'Abdullah bin az-Zubair al-Humaidî narrated it from Sufyân bin 'Uyainah, from 'Amr, from Abish-Sha'thâ', from 'Ikrimah, from Ibn 'Abbâs as his statement. So they added Abash-Sha'thâ' and accredited him; and this is more correct. al-Baihaqî and others laid it down from al-Hâfidh. Then Ibn Jarîr and others transmitted from ash-Sha'bî and Muhammad bin Sîrîn that they disliked the abandoned naming [of Allah's name done] out of forgetfulness; the Predecessors used to apply the [term] dislike on the forbidance a lot; and Allah is more knowledgeable; except that from the principle of Ibn Jarîr is that he did not consider the statement of one or two contradictory to the general mass, so he considered it a consensus, so let one know this; and Allah is the One who grants success.

Ibn Jarîr said Ibn Wakî' narrated to us: Abū Usâmah narrated to us from Jahîr bin Yazîd who said: al-Hasan was asked by a man, "I was given such and such birds.[9] From it is what was slaughtered and Allah's name was mentioned on it and from it is what Allah's name was forgotten to be mentioned on; and the birds were mixed." So al-Hasan said, "Eat all of it." He said, "I asked Muhammad bin Sîrîn and he said, 'Allah said, «And do not eat from what Allah's name was not mentioned upon.»'"

It is agrued for this opinion with the hadîth narrated from [various] routes with Ibn Mâjah from Ibn 'Abbâs, Abî Hurairah, Abî Dharr, 'Uqbah bin 'Âmir, and 'Abdillah bin 'Amr, from the Prophet, may Allah send salutations and peace upon him: «Surely, Allah unburdened my nation of error, forgetfulness, and whatever they are coerced into,» and it needs reflection; and Allah is more knowledgeable.

Hâfidh Abū Ahmad bin 'Adî had narrated from the hadîth of Marwân bin Sâlim al-Qarqasânî, from al-Awzâ'î, from Yahyâ bin Abî Kathîr, from Abî Salamah, from Abî Hurairah [who] said a man came to the Prophet, may Allah send salutations and peace upon him, and said, "O Allah's messenger, do you view the man from us, he slaughters and forgets to name [Allah's name]?" So the Prophet, may Allah send salutations and peace upon him, said, «Allah's name is on every Muslim.» The chain of this, however, is weak, because Marwân bin Sâlim al-Qarqasânî Abâ 'Abdillah ash-Shâmî is weak; several from the imams spoke about him; and Allah is more knowledgeable.

I have set aside this issue separately and mentioned the opinions of the imams, their sources, their evidences, the face of the indications, the contradictions, and the oppositions, and Allah is more knowledgeable.[10]

--------------------------------------------------------------------------------
Endnotes:
[1] [t] I.e., Imams al-Bukhârî and Muslim in their Sahîhs.

[2] [t] I.e., 'Â'ishah, may Allah be pleased with her.

[3] [t] I.e., they were new to Islam.

[4] [t] Ar. tâbi'ūn (pl. - sing. tâbi'î) – followers, adherents; referring to the second generation of Muslims, the students of the Prophet’s companions.

[5] [t] Ar. mursal – sent, forwarded; dispatched; incompletely transmitted. In Hadîth terminology it refers to a narration from a Follower in which he reports something from the Prophet, may Allah send salutations and peace upon him, which he did not hear or witness from him. See Shaikh Salîm al-Hilâlî’s Kifâyah al-Hafadhah Sharh al-Muqaddimah al-Mūqadhah, pg. 120 (Maktabah al-Furqân).

[6] [t] Ar. basmallah - to utter "In the name of Allah."

[7] [t] This is an addition that Shaikh Mash•hūr Hasan Salmân made in explaining this statement from Ibn Kathîr during his lessons on Qur'anic exegesis. Tafsîr Sūrah al-An'âm Âyât 114-121 (mp3 audio, accessed June 21, 2008).

[8] [t] Ar. marfū' – raised. In Hadîth terminology it refers to a narration related by a Companion where he or she informs of something that Prophet Muhammad, may Allah send salutations and peace upon him, said or did. See Shaikh Ahmad Shâkir’s al-Bâ'ith al-Hathîth Sharh Ikhtisâr 'Ulūm al-Hadîth, pg. 46 (Dâr al-Âthâr).

[9] [t] In the edition printed by Mu'assasah al-Kutub ath-Thaqâfiyyah it is printed as "such and such birds" (بطير كذا), but in the edition published on QuranComplex.org, it appears as "plover birds" (بطير كرى). In Shaikh Mahmūd Shâkir's edition of Jâmi' al-Bayân 'an Ây al-Qur'ân (a.k.a. Tafsîr at-Tabarî) with referencing of the narrations by his older brother Shaikh Ahmad Shâkir, they have included a footnote to this narration which states,

In the printed [edition] is "such and such birds" and it is an error about which there is no doubt. In the manuscript is skimpy birds (بطير كدى), with the impression of a dâl (د), and it is an error for which there is no meaning. The correct [word] is what I have ascertained: "plovers" (كرى), with two fat·has, the plural of plover (الكروان), and it is a bird between the chicken and the dove. [It is] of beautiful voice, its meat is eaten. The author of Lisân al-'Arab mentioned that it is called the mountail quail and the partridge. The correct is that it is a species from the birds similar to it.

[10] [t] In his lessons on exegesis, Shaikh Mash·hūr Hasan Salmân mentions that he does not know of this treatise by Imam Ibn Kathîr; it is not printed and he does not know if it exists as a manuscript or not. See footnote no. 7.

Source: ad-Dimashqî, Ibn Kathîr. Tafsîr al-Qur'ân al-'Adhîm (new ed.). Beruit, Lebanon: Mu'assasah al-Kutub ath-Thaqâfiyyah, 2004. vol. 2, pgs. 690-962.

(PDF Version)

"...And when the Sun rose, the punishment descended upon them.

Allah Said: {"So when Our Commandment came, We turned them upside down, and rained on them stones of sijjil mandud (piled up, baked clay); marked from your Lord, and it is not far from the wrong-doers."} [Hud; 82-83] They (the People of the Book) say that Jibril uprooted their dwellings by plucking them with the edge of his wing, and they were seven cities filled with people in total. They say that they were 400 people total, and it is said that they were 400,000 along with their animals and the surrounding cities and areas and dwellings. So, he lifted all of this until it was piled up to the level of the clouds, to the point that the Angels could hear the sounds of their roosters and the howling of their dogs. He then flipped all of this over, causing what was on the bottom to be on top and vice versa.

Mujahid said: "The first thing that fell were some benches that they used to sit on."

{"...and rained on them stones of sijjil..."} [Hud; 82] Sijjil is a Persian word later adopted by the Arabs, and it is a type of rock that is quite strong and hard; {"...mandud..."} [Hud; 82] means that they came down upon them one after the other from the sky; {"...marked from your Lord..."} [Hud; 82] means that each rock was inscribed with the name of the person it was meant to hit and smash, as Allah Said: {"Marked by your Lord for the wrong-doers..."} [adh-Dhariyat; 34] and as He Said: {"And We rained on them a rain of torment, and how evil was the rain for those who had been warned."} [ash-Shu'ara'; 173 and an-Naml; 58]

And Allah Said: {"And He destroyed the overthrown cities. So, there covered them that which did cover."} [an-Najm; 53-54] meaning that He overturned it, reversing its top and bottom, and He then rained down hardened rocks one after the other, and each rock was inscribed with the name of its target that it would hit - both those who were in these cities at the time and those who happened to be absent or out of town on a journey.

...And His Saying here: {"...and it is not far from the wrong-doers."} [Hud; 83] means that this punishment is not far from those who resemble these people in their actions, and this is why there are scholars who held the opinion that the homosexual is to be stoned to death whether he is married or not. This was the explicitly stated opinion of ash-Shafi'i, Ahmad bin Hambal, and a large group of the scholars. They also used as proof the hadith reported by Ahmad and the compilers of the Sunan from 'Amr bin Abi 'Amr from 'Ikrimah from Ibn 'Abbas that the Messenger of Allah said: "Whoever you find doing the act of the people of Lut, kill him and the one it was done to." And Abu Hanifah was of the opinion that the homosexual is to be both thrown from a high mountain and then stoned, just as was done with the people of Lut, due to the verse: {"...and it is not far from the wrong-doers."} [Hud; 83]

And Allah caused the location of these lands to become a rotten lagoon whose water and adjacent areas cannot be benefited from due to their repugnance and filth. So, it became a warning, an example, an admonishment, and a sign of the Power, Might, and Honor of Allah in exacting revenge upon he who opposes His commands and rejects His Messengers and follows his desires and disobeys his Master, as well as a proof of His Mercy towards His believing slaves by saving them from this destruction and removing them from the darknesses into the light, as He Said: {"Verily, in this is a sign. Yet, most of them are not believers. And verily, your Lord! He is truly the Mighty, the Merciful."} [ash-Shu'ara'; 8-9]"

['al-Bidayah wan-Nihayah'; 1/207-208]

The Shaykh delves deeply into the Qur'an. Reading this book will give you a taste of real Islam as the Prophet Muhammad (peace be upon him) taught it. Compare the insights in this book to the prevalent fundamentalism of our times and you will see what Islam is missing today. This is Islam that the fundamentalist Wahhabis aggressively oppose and have all but destroyed in our time so that it has become extremely rare to hear this kind of wisdom, spirituality and knowledge coming from within the Islamic world.

"The Approach of Armageddon" begins with secrets of Qur'an and Hadith which were unknown at the time of the revelations, but are being 'discovered' in our own time. This is the book where science and spirituality meet. They not only meet, but expand the understanding of both. Sample chapters include: the origin of iron, the oceans which do not mix, the Big Bang theory, string theory and the ten-dimensional universe. And that's just for starters.

Then the Shaykh lays out the Signs of the Approach of the Last Days clearly and authoritatively from Bedouins who compete in constructing Tall Buildings, the contraction of Time, Scholars being replace by ignorant leaders to The Thirty Liars, The Anti-Christ, the Return of Jesus Christ, Gog and Magog. At the end of the book, Shaykh Kabbani gives the reader 'protective supplications and recitations'.

ash-Shafi'i sagte ebenfalls: „Ich habe niemals ein Land betreten, ohne dass ich mich als Fremden empfand, außer Bagdad. Wannimmer ich Bagdad betreten habe, empfand ich es als meine Heimat.“

Einige von ihnen sagten: „Die ganze Welt ist eine Wildniss und Bagdad ist zivilisiert.“

Ibn 'Alyah sagte: „Ich sah nie jemanden intelligenter im lernen des Hadith, als die Leute von Bagdad und keinen freundlicher als sie.“

Ibn Mujahid sagte: „Ich sah Abu 'Amr ibn Al 'Ala in einem Traum und ich frage ihn: „Was hat Allah mit dir gemacht?“ Er antwortete: Es genügt das: Wer auch immer in Bagdad bleibt und von Ahlu Sunna wal Jama'a ist und dann stirbt, wird von einem Paradies in das andere gelangen.“

Abu Bakr ibn 'Ayyash sagte: „Islam ist in Bagdad und es ist wie ein Jänger der Leute jagt und wer auch immer Bagdad nicht gesehen hat, hat die Welt nicht gesehn.“

Abu Mu'awiyah sagte: „Bagdad ist der Aufenthaltsort dieser Welt und der nächsten.“

Einige von ihnen sagten: „Von den besten Dingen als Muslim ist es, das Freitagsgebet in Bagdad zu beten, dass Nachtgebet in Makkah und das 'Idgebet in Tarsus.“

al-Khatib al-Baghdadi sagte: „Wer auch immer das Freitagsgebet in Madinat as-Salam (Stadt des Friedens – der Name wurde Bagdad gegeben von Abu Ja'far al-Mansur) dessen Liebe zum Islam wird sich in seinem Herzen vermehren, weil einige unserer Gelehrte zu sagen pflegten, dass Freitag in Bagdad wie 'Id in einem anderen Land ist.“

Einige von ihnen pflegten zu sagen: „Ich war mir sicher das Freitagsgebet in der Moschee von Al Mansur zu verichten, aber mir wurde eine Arbeit angeboten, welche mich von dem Gebet in dieser Moschee verhinderte. So sah ich einen Traum, indem zu mir gesagt wurde: „Du verpasst ein Gebet in der Moschee der Stadt (Bagdad), während jeden Freitag 70 Awliya' von Allah in ihr beten?““

Ein andere sagte: „Ich beabsichtigte von Bagdad in eine andere Stadt zu ziehen. So hatte ich einen Traum, indem jemand zu mir sagte: „Willst du von einem Land wegziehen, in dem sich 10. 000 Awliya von Allah befinden?““

Andere sagten: „Ich sah eine Vision, wie als ob 2 Engel nach Bagdad kamen. Einer von ihnen sagte zum anderen: „Entwurzel es, so wie es die Strafe verdient hat.“ So sagte der andere Engel: „Wie kann ich ein Land entwurzeln indem der ganze Quran 5000 mal in jeder Nacht abgeschlossen wird?“

Sa'id ibn 'Abd Al 'Aziz bin Sulayman bin Musa sagte: „Wenn ein Mann das Wissen des Hijaz hätte, das Benehmen des Iraks und das Gebet des Shams, wär er eine vollkommene Person.“

Zubaydah sagte zu Mansir an-Nimri: „Trage mir einige Gedichte vor, die mich dazu bringen Bagdad zu lieben.“ So sagte er:

Was kann ich über Bagdad sagen, mit seinen süßen Pflanzen und seinen religiösen und weltlichen Erfüllung?

Es bringt Leben zu dem Kranken, wenn er seine leichten Winde riecht und er zwischen den Ästen seiner süßduftenden Pflanzen läuft..

So gab sie ihm dafür 1000 Dinars.

Al-Khaatib sagte: „Ich las in dem Buch von Tahir ibn Mudhaffar bin Tahir al-Khazin einige Gedichte in seiner Handschrift:

Es ist das schöne Land ausschließlich für seine Einwohner Dinge hat, welche niergendwo zusammen in einem anderen Land gefunden werden können.

Eine sanfte Brise welche ausgeglichen und gesund ist und Wasser, welches süßer als Wein schmeckt

und sein Tigris hat 2 Ufer, welches für uns zerlegt wurde mit einer Krone für Krone und Palast für Palast

Du siehst es als Musk und sein Wasser wie Silber und die Steine an den Ufern sind wie Rubinen und Perlen

Und Al Khaatib brachte mehr Gedichte und was wir erwähnten reicht aus.

Der Bau der Stadt Bagdad wurde 146 nach Hijra vollendet und einige sagen, dass es 148 nach Hijra vollendet wurde. Es wurde ebenfalls gesagt, dass die Schützengräben und Mauern 147 n. H abgeschlossen wurden und al-Mansur verharrte im Bauen und Verbessern bis das letzte was er baute das Palast Ewigkeit (Qasr al-Khuld) war. Er dachte, dass er für immer im Palast leben würde, oder dass es für immer bleiben wird, ohne zerstört zu werden. Allerdings, als es fertig gebaut wurde, starb er und Bagdad wurde mehrere Male zerstört, wie wir zeigen werden..“

['al-Bidayah wan-Nihayah'; 9/460]

ash-Shafi'i also said: "I never entered a land except that I considered myself a visitor except Baghdad, for whenever I enter it, I consider it my home."

Some of them said: "The whole world is wilderness, and Baghdad is civilized."

Ibn 'Alyah said: "I never saw anyone more intelligent in studying Hadith than the people of Baghdad, or anyone as friendly as they are."

Ibn Mujahid said: "I saw Abu 'Amr bin al-'Ala' in a dream, and asked him: "What did Allah do with you?" He replied: "Enough of this. Whoever remains in Baghdad and is from Ahl as-Sunnah wal-Jama'ah and died will be moved from one paradise to another."

Abu Bakr bin 'Ayyash said: "Islam is in Baghdad, and it is like a hunter that hunts men, and whoever has not seen it has not seen the world."

Abu Mu'awiyah said: "Baghdad is the abode of this world and the next."

Some of them said: "From the best aspects of being a Muslim is to pray the Friday prayer in Baghdad, the night prayer in Makkah, and the 'Id prayer in Tarsus."

al-Khatib al-Baghdadi said: "Whoever prays the Friday prayer in the City of Peace (Madinat as-Salam - the name given to Baghdad by Abu Ja'far al-Mansur) will have the love of Islam increased in his heart, because some of our scholars used to say that Friday in Baghdad is like 'Id in any other land."

Some of them used to say: "I used to make sure to pray the Friday prayer in the mosque of al-Mansur, but I was offered a job that prevented me from praying there. So, I saw a dream in which it was said to me: "You left the prayer in the city's mosque while every Friday, seventy of the awliya' of Allah pray in it?""

Another one said: "I intended to move from Baghdad to another city. So, I had a dream in which someone said to me: "Will you move from a land that contains ten thousand of the awliya' of Allah?""

Others said: "I saw a vision that was as if two Angels came to Baghdad, with one of them saying to the other: "Uproot it, as it is deserving of punishment." So, the other Angel said: "How can I uproot a land in which recitation of the entire Qur'an is completed five thousand times every night?""

Sa'id bin 'Abd al-'Aziz bin Sulayman bin Musa said: "If a man has the knowledge of Hijaz, the manners of Iraq, and the prayer of Sham, he will be a complete person."

Zubaydah said to Mansur an-Nimri: "Recite to me some poetry that will make me love Baghdad." So, he said:

Commenting on 2:201 of the Qur'aan which states:

رَبَّنَآ ءَاتِنَا فِىالدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً

"Our Lord! Give us the good of this world and the good of the hereafter…"

Al-Hasan Al-Basri – may Allah have mercy on him – said: "The good of this world is knowledge and worship, and the good of the hereafter is Paradise."

- Al-Aajurri in Akhlaaq Al-'Ulamaa' #30; Ibn Jareer in his Tafseer of this verse.

Scholars of tafseer like Ibn Jareer and Ibn Katheer point out that 'the good of this world' is general and includes all those things which have been allowed for us to enjoy and which are considered useful by people for day-to-day living. And they point out that above this; the good of this world includes those things which will lead to success in the hereafter. This narration reminds us of these loftier things we should ask Allah for, and that the good of this life embraces what is required or recommended for a worshipper of Allah to acquire on this Earth, like knowledge of his religion and good deeds.

La totalité de ce livre est dédiée au Mawlid et comporte des choses à citer durant le mawlid, ce qui en soi montre qu'il en pensait du bien. Cependant, nous avons scanné une page (la page 19) où il mentionne explicitement le bien que comporte la nuit du Mawlid.

Revealed in Mecca 

Al-Bukhari recorded from Ibn Abbas that the prophet S.A.S went out to the valley of Al-Batha and he ascended the mountain. Then he cried out, (O people, come at once!)  So the Quraysh gathered around him.  Then he said, (If I told you all that the enemy was going to attack you in the morning, or in the evening, would you all believe me) They replied, "Yes.'' Then he said, (Verily, I am a warner (sent) to you all before the coming of a severe torment.) Then Abu Lahab said, "Have you gathered us for this May you perish!'' Thus, Allah revealed, (Perish the two hands of Abu Lahab and perish he!)  The first part of the Ayat is a supplication against him and the second part is an information about him.

It has been mentioned from Ibn Mas`ud that when the Messenger of Allah called his people to faith, Abu Lahab said, "Even if what my nephew says is true, I will ransom myself (i.e., save myself) from the painful torment on the Day of Judgement with my wealth and my children.'' Thus, Allah revealed, (His wealth and his children will not benefit him!) Then Allah says, (He will enter a Fire full of flames!) meaning, it has flames, evil and severe burning.

A Story of Abu Lahab's Wife harming the Messenger of Allah

(Perish the two hands of Abu Lahab and perish he!) to the end of the Surah. In another narration it states that he stood up dusting of his hands and said, "Perish you for the rest of this day! Have you gathered us for this'' Then Allah revealed,

Ibn Abi Hatim said that his father and Abu Zur'ah both said that Abdullah bin Az-Zubayr Al-Humaydi told them that Sufyan informed them that Al-Walid bin Kathir related from Ibn Tadrus who reported that Asma bint Abi Bakr said, "When
<Perish the two hands of Abu Lahab and perish he!>
was revealed, the one eyed Umm Jamil bint Harb came out wailing, and she had a stone in her hand. She was saying, 'He criticizes our father, and his religion is our scorn, and his command is to disobey us'. The Messenger of Allah S.A.S was sitting in the Masjid of Ka'bah and Abu Bakr was with him. When Abu Bakr saw her he said, 'O Messenger of Allah! She is coming and I fear that she will see you.' The Messenger of Allah S.A.S replied,
<<Verily. she will not see me>>
 Then he recited some of the Quran as a protection for himself. This is as Allah says
<And when you recite the Quran. We put between you and those who believe not in the hereafter, an invisible veil> (17:45)  .
 So she advanced until she was standing infront of Abu Bakr and she did not see the Messenger of Allah S.A.S, she then said, 'O Abu Bakr! Verily, I have heard that your friend os making defamatory poetry about me.' Abu Bakr replied, 'Nay! By the Lord of House, he is not defaming you'. So she turned away saying, 'Indeed the Quraysh know that I am the daughter of their leader.'

Source : Tafsir by Ibn Kathir

P.S: This is in reference to the last hadith posted by me, It has been brought to my notice that the hadith posted isnt an authentic one. I sincerely apologise to you all, and even assure you that everything except that hadith is authentic and will remain the same in future inshallah. May Allah forgive my mistake.

[يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ]

(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He then said,

«لَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ»

(I will teach you the greatest Surah in the Qur'an before you leave the Masjid.) He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, (Yes.)

[الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ]

(Al-Hamdu lillahi Rabbil-`Alamin)''

«نَعَمْ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ»

(It is the seven repeated (verses) and the Glorious Qur'an that I was given.)''

Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah also recorded this Hadith.

Also, Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah went out while Ubayy bin Ka`b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet said, (O Ubayy!) Ubayy prayed faster then went to the Messenger of Allah saying, `Peace be unto you, O Messenger of Allah!' He said, (Peace be unto you. O Ubayy, what prevented you from answering me when I called you) He said, `O Messenger of Allah! I was praying.' He said, (Did you not read among what Allah has sent down to me,)

[اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ]

(Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He said, `Yes, O Messenger of Allah! I will not do it again.' the Prophet said,

«أَتُحِبُّ أَنْ أُعَلِّمَكَ سُورَةً لَمْ تَنْزِلْ لَا فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا؟»

(Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur'an)) He said, `Yes, O Messenger of Allah!' The Messenger of Allah said, (I hope that I will not leave through this door until you have learned it.) He (Ka`b) said, `The Messenger of Allah held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me' He said, (What do you read in the prayer.) Ubayy said, `So I recited Umm Al-Qur'an to him.' He said,

«وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْزَلَ اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا إِنَّهَا السَّبْعُ الْمَثَانِي»

(By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injil, the Zabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.)''

Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet said,

«إِنَّهَا مِنَ السَّبْعِ الْمَثَانِي وَالْقُرْآنِ الْعَظِيمِ الَّذِي أُعْطِيتُهُ»

(It is the seven repeated verses and the Glorious Qur'an that I was given.) At-Tirmidhi then commented that this Hadith is Hasan Sahih.

There is a similar Hadith on this subject narrated from Anas bin Malik Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An-Nasa'i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah said,

«مَا أَنْزَل اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ»

(Allah has never revealed in the Tawrah or the Injil anything similar to Umm Al-Qur'an.

It is the seven repeated verses and it is divided into two halves between Allah and His servant.)

This is the wording reported by An-Nasa'i. At-Tirmidhi said that this Hadith is Hasan Gharib.

Also, Imam Ahmad recorded that Ibn Jabir said, "I went to the Messenger of Allah after he had poured water (for purification) and said, `Peace be unto you, O Messenger of Allah!' He did not answer me. So I said again, `Peace be unto you, O Messenger of Allah!' Again, he did not answer me, so I said again, `Peace be unto you, O Messenger of Allah!' Still he did not answer me. The Messenger of Allah went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah came out after he performed his purification and said, (Peace and Allah's mercy be unto you, peace and Allah's mercy be unto you, peace and Allah's mercy be unto you.) He then said, (O `Abdullah bin Jabir! Should I inform you of the best Surah in the Qur'an) I said, `Yes, O Messenger of Allah!' He said, (Read, `All praise be to Allah, the Lord of the existence,' until you finish it.)'' This Hadith has a good chain of narrators.

Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others.

Furthermore, in the chapter about the virtues of the Qur'an, Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, `You know of a (new) Ruqyah, or did you do this before' He said, `I only used Umm Al-Kitab as Ruqyah.' We said, `Do not do anything further until we ask the Messenger of Allah.' When we went back to Al-Madinah we mentioned what had happened to the Prophet . The Prophet said,

«وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ»

(Who told him that it is a Ruqyah Divide (the sheep) and reserve a share for me.)''

Also, Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn `Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.''' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).

Further, Imam Ahmad recorded that Abu Hurayrah narrated about Umm Al-Qur'an that the Prophet said,

«هِيَ أُمُّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ الْقُرْآنُ الْعَظِيمُ»

(It is Umm Al-Qur'an, the seven repeated (verses) and the Glorious Qur'an.)

Also, Abu Ja`far, Muhammad bin Jarir At-Tabari recorded Abu Hurayrah saying that the Messenger of Allah said about Al-Fatihah,

«هِيَ أُمُّ الْقُرْآنِ وَهِيَ فَاتِحَةُ الْكِتَابِ وَهِيَ السَّبْعُ الْمَثَانِي»

(It is Umm Al-Qur'an, Al-Fatihah of the Book (the Opener of the Qur'an) and the seven repeated (verses).)

«الْحَمْدُ للهِ رَبَ الْعَالَمِينَ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ»

(Al-Hamdu lillahi Rabbil-`Alamin is the Mother of the Qur'an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur'an.)

It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

«قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَإِذَا قَالَ الْعَبْدُ:الْحَمْدُدِلله رَبِّ الْعَالَمِينَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي»

(`The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.' When the servant says, `All praise is due to Allah, the Lord of existence,' Allah says, 'My servant has praised Me.')

Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah - the prayer. Al-Fatihah was also called Ash-Shifa' (the Cure).

It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa`id telling the the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion,

«وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ»

(How did you know that it is a Ruqyah)

Al-Fatihah was revealed in Makkah as Ibn `Abbas, Qatadah and Abu Al-`Aliyah stated. Allah said,

[وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي]

(And indeed, We have bestowed upon you the seven Mathani) (seven repeatedly recited verses), (i.e. Surat Al-Fatihah) (15:87). Allah knows best.

Revealed in Makkah

The reason for the revelation of this Surah as by Ikhrimah is " When the Jew said, 'We worship Uzayr,the son of Allah, and the Christians said,'We worships the Messiah, the son of Allah, and the Zoroastrians said,'We worship the sun and the moon, and the idolators said, 'We worship idols', 'Allah revealed to HIS Messenger S.A.S - "Say , He is Allah, One" (Surah Al-Ikhlas)meaning He is the one, the singular. Who has no peer, no assistant, no rival, no equal  and none comparable to HIM. This word Al-Ahad cannot be used for anyone in affirmation except Allah the Mighty and Majestic, because HE is perfect in all HIS attributes and actions.

Al-Bukhari recorded from Abu-Sa'id , may Allah be pleased with him, that the Messenger of Allah S.A.S said to his companions, "Is anyone of you not able to recite a third of the Quran in a single night ?" .This was something which was difficult for them and they said, 'Which of us is able to do that, O Messenger of Allah?' So He replied, " Allah is the One, As- Samad (Surah Al-Ikhlaas)" is a Third of the Quran.

Imam Malik bin Anas recorded from 'Ubayd bin Hunayn that he heard Abu Hurayrah saying, 'I went out with prophet S.A.S and he heard a man reciting 'Say : He is Allah, the One.; So the Messenger of Allah said, "It is obligatory". I asked, 'What is obligatory ?' He replied, "Paradise"

Al-Bukhari recorded from Aishah R.A.A that whenever the prophet S.A.S would go to bed every night, he would put his hands together and blow into them. Then he would recite into them Suarah Al-Ikhlaas, Sarah Al-Falaq and Surah An-Nas. Then He would wipe whatever He was able to of His body with His hands. He would begin wiping His head and face with them and the front part of His body. He would do this for three times.

Abdullah ibn Imam Ahmad recorded from Mu'adh bin Abdullah bin Khubayb , who reported that his father said,' We became thirsty and it became dark while we were waiting for the Messenger of Allah S.A.S to lead us in prayers. Then, when he came out he took me by my hand and said, "Say", Then He was silent. Then he said again, "Say" So i asked, 'What should i say?' He said, " Say: He is Allah, the One, and the other two surahs of refuge ( Al-Falaq and An-Nas) when you enter upon evening and the morning three times each. They will be sufficient for you two times every day."

Source: Tafsir Ibn Kathir

Pour lire toute la fatwa en un seul document cliquez ici :Cette Fatwa en PDF

Voici la traduction de cette fatwa importante, qui est rédigée par l'Imam Abou Mouhammad Mahmoud ibn Mouhammad ibn Khattab As-Soubki al-Azhari dans son livre Ithaf al-Kainat bi-bayan as-salaf wa l-khalaf fi l-moutachabbihat, page 3:

LISEZ BIEN CAR CE QU'IL A DIT EN 1931 EST TRES IMPORTANT!

Ibn Kathir rapporte l'interprétation de l'imam Ahmad ibn Hanbal. Il dit, dans le volume 10 de al-Bidayah wa l-Nihayah, p.327 :

"Al-Bayhaqi rapporte de al-Hakim qui le tient de Amr ibn as-Sammaak qui le tient de Hanbal que Ahmad ibn Hanbal a interprété la parole de ALLAH "wa jaa'a Rabbouka" en disant que Sa récompense viendra. Puis, al-Bayhaqi a dit: "Cette chaîne est incontestable'"

[Explication: le verset wa jaa'a Rabbouka, si il était pris selon son sens apparent, signifierait que Dieu viendrait, or ici on voit que Ibn Kathir confirme que l'imam Ahmad a fait une interprétation de ce verset en disant que c'est la récompense de Dieu qui viendra (et donc non pas Lui-même, car Allah n'est pas sujet au mouvement) et Ibn Kathir déclare la chaîne de transmission de l'imam al-Bayhaqi incontestable.]

Points à retenir de cette citation:

• Ibn Kathir est mort en 774, soit il y a environ 650 ans.
• Il est pris en référence par les gens qui se prétendent, à tort, Salafis
• Ici, dans un livre autre que son Tafsir, il rapporte le fait que l'imam Ahmad a fait un "ta'wil" et il utilise le terme "ta'wil" dans son livre. Cette interprétation est aussi rapporté par as-Saidi al-Hanbali (dans ce site).
• Et notez qu'il rapporte que al-Bayhaqi a mentionné que la chaîne de transmission est INCONTESTABLE.

Dans son célèbre Tafsir, Ibn Kathir, lorsqu'il explique le verset 54 de la Sourate "al-A'raf " a dit:

Points à retenir de cette citation:

• Ibn Kathir est mort en 774, soit il y a environ 650 ans.
• Il est pris en référence par les gens qui se prétendent Salafis.
• Regardez-bien la traduction car parfois le même passage est traduit différemment par les soi-disant Salafis, et puis gardez-bien l'original en arabe...
• Il ne fait que confirmer ce que nous avons vu dans d'autres citations, et qui est que le sens apparent était rejeté par le Salaf. Il y a d'autres interprétations de sa part dans le site.
• Il cite même l'imam Ahmad comme ayant cette croyance.
• Il appelle ceux qui prennent le sens apparent des mouchabbihine, cad des anthropomorphistes.

Dans son Tafsir page 75 du volume 2 il dit, au sujet du verset 64 de Sourate 5- al-Maidah:

Allah dit "Bal yadaahou MabsouTataan younfiqou kayfa yachaa' " c''est-à-dire que les miséricordes de ALLAH sont immenses, et que Sa générosité est sans limite , puisqu'Il est Celui qui possède les trésors de toute chose"

Points à retenir de cette citation:

• Ibn Kathir est mort en 774 de l'Hégire, soit il y a plus de 600 ans. Lorsqu'il était jeune il a eu Ibn Taymiyya comme enseignant (Ibn Taymiyya est mort en 728 ), mais il a écrit son Tafsir plutôt vers la fin de sa vie.
• Il a écrit un livre sur le Mawlid que vous ouvez voir quelque part dans cette page : www.ibntaymiyya.co.nr
• Ici il interprète l'expression "yahaadou mabsouTataan" par le fait que Dieu est miséricordieux et généreux. Il ne dit pas:"Il n'y a pas d'autre sens ici que DEUX mains véridiques"? Encore une fois on voit bien qu'interpréter n'a rien à voir avec RENIER le Qour'an. Ceux qui vous disent que le verset "YadaaHou" vise "les DEUX mains" sont dans l'erreur et contredisent les personnes qu'ils prennent comme références.
• Il y a d'autres interprétations de sa part dans ce site.

Il dit , dans le volume 4 page 175, au sujet du verset 10 sourate 48 (Sourate Fath):

""Yadoullah fawqa aydihim" c'est-à-dire qu'Il sait tout d'eux (Il est haadir ma'ahoum), Il entend ce qu'ils disent, voient leurs endroits, et Il sait ce qui se trouve dans leurs poitrines et ce qu'ils rendent public"

Points à retenir de cette citation:

• Ibn Kathir est mort en 774 de l'Hégire, soit il y a plus de 600 ans. Lorsqu'il était jeune il a eu Ibn Taymiyya comme enseignant (Ibn Taymiyya est mort en 728 ).
• Ici il explique l'expression "Yadoullah fawqa aydihim" par le fait que ALLAH sait toute chose et que rien ne Lui échappe. Il ne dit pas: " c'est une main pas comme nos mains". Il parle en arabe, il explique le sens, c'est tout.
• Interpréter le Qour'an ce n'est pas RENIER le Qour'an. C'est le COMPRENDRE dans son contexte.
• Il y a d'autres interprétations de sa part dans ce site.

Il dit aussi, volume 1 , page 373 au sujet du verset 73 de la Sourate 3 (Al Imran):

Points à retenir de cette citation:

• Ibn Kathir est mort en 774 de l'Hégire, soit il y a plus de 600 ans. Lorsqu'il était jeune il a eu Ibn Taymiyya comme enseignant (Ibn Taymiyya est mort en 728 ), mais il a écrit son Tafsir plutôt vers la fin de sa vie.
• Il a écrit un livre sur le Mawlid que vous ouvez voir quelque part dans cette page :