Posts Tagged ‘clarify’

Clarification of some sentences in Madinah Book 2

August 6, 2013

The following sentences are from Madinah Book 21, lesson 16, point #16




نقول: القرآن كتابُ الله. قرأت القرآنَ. أحفظ القرآنَ

We say: The Quran is the Book of Allah. I recited the Quran. I am memorizing the Quran.”

ونقول: عندي ثلاثةُ مَصَاحِفَ. وَضَعْتُ المُصْحَفَ

على المكتب. أقرأُ من المُصْحَفِ

And we say: I have three mus’hafs. I put the mus’haf on the desk. I am reading from the mus’haf.”


These sentences seem to imply that the Quran is not what is in the mus-haf.  It has recently been clarified, alhamdulillah, that the Quran is also what is written in the mus-haf.  One proof mentioned in the beneficial article here:

is the hadeeth:


(( Do not travel with the Quran, since I can not guarantee that the enemies would not get a hold of it. ))

Collected by Muslim in his Saheeh (#1869)


It is important to understand that in Arabic, words have both a linguistic meaning ( لُغَةً ) and a meaning in the religion (اِصْطِلَاحًا or as it is sometimes worded, in the legislation – شَرْعًا )

It is important to refer to the Scholars of Ahlus Sunnah wal Jamaa’ah for both the linguistic meaning of a word, and especially its meaning in the legislation (Quran and Sunnah). 

Shaikh Uthaymeen said2 about the meaning of the word “Qur’an”:


ما هو القرآن الكريم؟ يقول القرآن في اللغة

مصدرُ قرأبمعنى تلاأو بمعنى جمعبأن

قرأ تكون بمعنى تلا مثل قول تعالى:

فإذا قرأت القرآن فاستعذ بالله

What is the Noble Quran? “Quran” linguistically is the masdar (verbal noun) of “qara’a”, meaning: “talaa” (to recite) or meaning “jama’a” (to gather).  Because qara’a means talaa (to recite) like in The Most High’s statement (translated):

So when you recite the Qur’an, seek refuge with Allah…” (16:98)…


وتكون بمعنى جمع ومنه القرية

يعني أن تجمع السكان

And it (also) means “jama’a” (to gather) and from it is (the word) “qaryah” (village), meaning – where the residents gather…


تقول قرأ قَرْأً وقُرْآنًا

كما تقول غفر غَفْرًا وغُفْرَانًا

…You say “qara’a” (the infinitive), “qar’an” (first masdar [verbal noun]) and “qur’aanan” (second masdar)

just like you say “ghafara”, “ghafran”, “ghufraanan”

(showing a similarity between the patterns for the verbs and masdars)


فصارت.كلمة القرآن مصدر

بمعنى اسم مفعول

وبمعنى اسم الفاعل

So the word “Qur’an” is a masdar (verbal noun) which (sometimes) means the ism maf’ool (object) and (sometimes) means the ism faa’il (doer of the action)


إن كان من التلاوة فهي بمعنى باسم مفعول

If (Quran) means tilaawah (recitation, as in 2:121), then its meaning is that of an object (i.e. something which is recited)

إن كان من الجمع فمعنى اسم الفاعل

If (Quran) means “jama’a” (to gather), then its meaning is that of a doer (i.e. something which gathers)…

فعلى المعنى الأول تلا يعني التلاوة يكون مصدرا بمعنى اسم مفعول أي بمعنى متلو

So for the first meaning (from) “talaa” (to recite), meaning: “tilaawah” (recitation), (quran) is a masdar with the meaning of the object, meaning: matloo (that which is recited)

وعلى المعنى الثاني جمع يكون مصدرا بمعنى اسم الفاعل أي بمعنى جامع لجمع الأخبار والأحكام

For the second meaning (from) “jama’a” (to gather), (quran) is a masdar with the meaning of the doer (of the action), meaning: Jaami’ (something which gathers) because it gathers the relayed information (conveyed to His Prophet [sallallahu alayhe wa sallam] in the Quran from Allah concerning matters of the unseen, previous nations, etc) and the rulings…

ويمكن أن يكون على اسم المفعول أيضا أي بمعنى مجموع بأنه جُمِعَ في المصاحف والصدور

…And it is possible that (quran) has the meaning (with regards to “jama’a”) of the object as well, meaning: majmoo’ (that which is gathered), because it is gathered in the mus’hafs and in the chests…

(End of first part of quoting from Shaikh Uthaymeen)

Later while explaining the legislative meaning (في الشرع) of Quran , Shaikh Uthaymeen mentions:


إذاً أولُ القرآن هو الفاتحة, كتابةً وتلاوة

Then, the first part of the Quran is al-Faatihah, in writing and in recitation

أما نزولا فأوله اقرأ باسم ربك الذي خلق

As for the first part to be revealed, that was (translated):

Read! In the Name of your Lord Who created…” (96:1)

المختوم بسورة الناس

It ends with suratun Naas (ch.114)…

وهذا القرآن ولله الحمد

And this Quran – and to Allah is due all the praise

محفوظ في الصدور

Is memorized in the chests

مكتوب في السطور

and is written on the lines…

(end of quoting from that audio – Usoolut-tafseer)

Umm Muhammad Zawjatu Abdul Malik


1 As a side point, the Madinah series consists of 4 semesters of books – each semester containing at least four books – 1 book is lessons in the Arabic language and the other books are side books, for example – ta’beer (conversation), Imlaa’, (dictation), hadeeth, fiqh, seerah, tafseer, etc.  Dr. V wrote the books which contain lessons in the Arabic language.  As for the side books, then some of them he helped write, some of them he reviewed, and some he didn’t write (like the tafseer book for semester four)

2 From: tape, side one (al wajhul awwal),  from 4:10 – 6:12 and 9:16 – 9:42

The Biography of Imaam Muhammad Ibn ‘Abdil Wahhaab

April 9, 2012

By Abul-Hasan Maalik Aadam al-Akhdar A much needed biography of the great Scholar, Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab.  The biography was written by Shaykh Saalih al-Fawzaan, it addresses some of the claims made by the proponents of the ‘Wahhaabee’ propaganda, as well as providing useful information about this great Scholar’s earlier and later years

Also the below written article from:

A response to the Soofee lies claiming that Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) had a connection to the British and that he was responsible for the downfall of the Ottoman Khilaafah.

And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).


Some of the enemies of the Salafee Da‘wah have claimed that Shaykh Muhammad Ibn ‘Abdul-Wahhaab broke away from the Ottoman Caliphate, and thus departed from majority in disobedience.

Ibn Afaaliq describes the tawheed of the followers of the Salafee Da‘wah as such:

“As for their tawheed, then it includes going against Muslims…and this is disbelief and not tawheed .”

Addressing them, ‘Umar al-Mahjoob said:

“…and you have fallen into disobedience.”

Ibn ‘Aabideen in his commentary described the followers of this da‘wah as Khawaarij, and that was under the chapter of ” The wrong-doers (al-Bughaat)”, and they are the ones who go against the obedience of the Imaam without a true (proof). [1]

Dahlaan claims that the followers of Shaykh Muhammad Ibn ‘Abdul-Wahhaab:

“…have departed the majority.” [2]

Az-Zahaawee as well, claims that they are notorious for:

“…deserting the obedience of Ameerul-Mu’mineen“.

Many of the enemies of the da‘wah described the Shaykh and his followers as Khawaarij, because one of the attributes of Khawaarij is that they go against the Imaam of Muslims, and they become disobedient as soon as they observe some sins of this Imaam that are far below Major Disbelief.

And this is illustrated with what al-Amlee claims. He says:

“The Khawaarij have made the fighting of the Kings of Muslims and going against them permissible… So did the Wahhaabiyyah.”

The author of the book “A summary of the History of Arabs” includes a chapter in his book titled “The Uprising of the Wahhaabiyyah against the obedience”.

‘Abdul-Qadeem claim that the upcoming of Wahhaabism was one of the reasons behind the fall of the Caliphate, he says:

“The Wahhaabiyyah founded a state within the Islaamic State under the leadership if Muhammad Ibn Sa‘ood and then his son ‘Abdul-‘Azeez. England supported them with weapons and money, and based on ideology they have thrust forward to conquer Islaamic lands that were under the control of the Sultaan, in other words they have raised the sword in the face of the Caliph and killed the Islaamic Army, the army of Ameerul-Mu’mineen (Leader of the Faithful) by means of instigation and support from the English.”

And before starting to answer the claim of Shaykh Muhammad Ibn ‘Abdul-Wahhaab’s revolt against the Caliph, it is appropriate to mention what the Shaykh believed of the creed that necessitates the obedience to the Imaam of Muslims, regardless of whether they are dutiful or wrong-doers, unless they order a disobedience of Allaah, for obedience (to them) is only for things that are good.

The Shaykh says in his letter to the people of Qaseem:

“And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).”

He also says:

“The third source: To make our gathering complete we have to listen to and obey those who rule us, even if it was an Abyssinian slave, and Allaah has explained this to us fully in various forms of explanations, legislative and destined, and then this foundation became to be unknown to a lot of those who claim to have knowledge, never mind practicing it.”

In answering such claims, an integral question needs to be answered: Was Najd, the home of this movement, under the control of the Ottoman Khilaafah?

Dr. Saalih al-‘Ubood answers:

” In general, Najd did not witness the sovereignty of the Ottomans, for their power did not reach it, nor their governors, nor at any time preceding the lifetime of Shaykh Muhammad Ibn ‘Abdul-Wahhaab did a Turkish flag rise in it. What proves this reality is reading through the managerial divisions of the Ottomans. A treatise by Yameen ‘Alee Afandee (who was the treasurer of the Haqqaanee book in the year (1018H), corresponding to 1609) titled “The laws of the Ottoman/ the contents of the book of Deewaan“, reveals that starting with the eleventh Hijree century, the Ottoman Khilaafah split into thirty two distinct divisions (iyala), fourteen of each are Arabic, and Najd is not included in those, except for al-Ihsaa, if we were to consider it to be part of Najd..”

Dr. ‘Abdullaah al-‘Uthaymeen says:

“Prior to the upcoming of the call of Shaykh Muhammad Ibn ‘Abdul-Wahhaab, Najd was not under the direct dominion of Ottomans, nor did it witness any sovereignty from within. Banee Jabr, Banee Khaalid, and the Shareefs were not sovereign, and civil strife between the tribes of Najd was the norm.”

Dr. Aajil al-Nashmee says:

“The Khilaafah did not pay attention to Najd and the neighbouring territories. This policy may be attributed to the vastness of Najd, on one side, and on the other side the presence of the tribal fragmentation.”

What proves that the position of the Shaykh was fine, and that the Shaykh did not hesitate as to the fact that his movement is not related to the Khilaafah is the letter sent to Faadil al-Mazeed, the ruler of the Syrian desert:

” This thing that they have disapproved of me, that they hated me for and created enmity between me and them for; if they ask any scholar in Syria or Yemen and others, they will say this is the truth and it is the religion of Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). However, I cannot make it public in my area because the state does not approve of it, and Ibn ‘Abdul-Wahhaab managed to because the ruler in his area did not disapprove of it, rather when he knew the truth he followed it.”

As for “Zuloom’s” claim that the movement of the Shaykh was one of the reasons behind the fall of the Khilaafah, and that the English helped the Wahhaabees to achieve this cause, then Muhammad Mahdee al-Istanboolee answers this flat allegation:

“It was incumbent on this author to support his view with proofs, and in the past the poet said: If the allegations were not based on their proofs/with texts, then it is a proof of foolishness.

To the contrary, History reveals that those English were opposed to this movement from the beginning, fearing a re-awakening of the Islaamic World.”

Al-Istanboolee also says:

“It is strange, both amusing and saddening, that this author accuses the movement of the Shaykh of being one of the causes behind the fall of the Ottoman Khilaafah. It is needless to say that this movement was founded in the year 1811, and the Khilaafah was destroyed in the year 1922.”

And what proves that the English were against the Wahhaabee movement is that they have sent Captain Forster Saddler to congratulate Ibraaheem Pasha on the victory he gained over the Wahhaabiyyah– referring to the war in Dar‘iyyah-, and to confirm also how inclined he is to cooperate with the British Act against the Wahhaabee piracy in the Arabian Gulf (The most aggressive attacks/ kidnapping of the Royal British vessels that roamed in the Gulf and the Indian Ocean carrying the treasures of India to the empress was carried by well known Wahhaabee centres on the Gulf coast- which until as recent as the fifties was referred to on international maps as the pirates coast- such as Sharjah and Raasul-Khaymah.)

Moreover this letter stated clearly the intention of the British government to create an agreement with Ibraaheem Pasha with the goal of annihilating the Wahhaabee control.

Shaykh Muhammad Ibn Mandthoor an-Nawmaanee says:

“The English have used the position in India that opposed Shaykh Muhammd Ibn ‘Abdul-Wahhaab in order to throw anybody who opposed them with the label “Wahhaabee” And as such the English called the scholars of Deoband, India – Wahhaabiyyah due to their open opposition to the English”

Rather the priest Zuimer mentioned that the Wahhaabiyyah in India do not expose their beliefs because call for Jihaad against the English was ascribed to them.


[1] Haashiyah Ibn-‘Aabideen (4/262).

[2] ad-Durarus-Sunniyyah fir-Radd ‘alal-Wahhaabiyyah (pg. 23)


The Permanent Committee, Shaikh Ibn Baz, and Imam Shawkanee on ibn Abdul Wahhaab and his dawah: