Category Archives: Tafsir

Quranic Verses That Point To The Lack Of Association With The People Of Innovation

بسم الله الرحمن الرحيم

The following is a compilation of some Quranic verses that illustrate the prohibition of association with the people of innovation, I believe it is of great importance to the Salafi to know and understand these verses especially since many among us when asked, “Why should we stay away from the people of innovation?” They reply with imam so and so said, or sheikh so and so said yet an imam or sheikh’s statements are not proof, the proof is the Quran and Sunnah, and this prohibition is found in both. Thus I seek Allah’s aid and assistance in presenting some of the verses that point to this and I hope Allah makes it a source of benefit for my brothers and sisters from Ahlus Sunnah. 

1: Ali-Imran: 7

هو الذي أنزل عليك الكتاب منه آياتٌ محكماتٌ هن أم الكتاب و أُخر متسابهاتٌ فأما الذين في قلوبهم زيغٌ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله و ما يعلم تأويله إلا الله

It is He Who has revealed to you the Book (Al-Quran), therein are verses that are clear and or distinct (in meaning), they are the mother of the book, yet others (i.e. verses) that are not as clear. As for those who have within their hearts deviation they follow that which is not explicitly clear seeking (by way of it) trials (confusion) and seeking (false) interpretation, but none knows its meanings except Allah….

Ibn Kathir said, “The Exalted mentions that within the Quran are explicitly clear verses that are the mother of the book, i.e. plain and evident meaning with no obscurity therein for anyone. Likewise therein are other verses that have within them dubiousness as it pertains to their meaning with an abundance of people. Thus whoever refers what is unclear back to the distinct of it, holding the opinion about the unclear by use of the clear consequently is guided, and whoever does the opposite achieves being opposite/reversed, for this reason the Exalted says, ‘They are the mother of the book i.e. its foundation in which it is returned to during confusion (as it pertains to other verses therein). -Yet others that are not clear- i.e. its meaning potentially being in accordance with the explicitly clear (verse), or less likely meaning something else with respect to the expression and construction (of the phrase and or sentence) but not with regards to the intent.”

He also said about Allah’s statement, -As for those who have within their hearts deviation- “i.e. straying and or departing from the truth to falsehood.” -They follow that which is not explicitly clear- “i.e. from it (the Book) they only take the unclear that which is possible for them to alter to their corrupt meanings and they refer it (the verse) to the corrupt interpretation due to the probability of its expression. As for the explicitly clear, there is no opportunity for them with regards to it (i.e. alteration thereof) because for them it is a repellent, and proof against them. On account of this Allah the Exalted says, -seeking (by way of it) trials- i.e. the misleading of their followers by deceiving them as if they use the Quran as an argument to support their innovation whereas it is a proof against them not for them.

Similar to if the Christians use the Quran due to the fact that it mentions that Esa is Allah’s spirit and word imposed upon Mary and a spirit from Him, yet abandon usage of His statement:

إن هو إلا عبد أنعمنا عليه

He is nothing more than a servant whom We bestowed Our favor on

And His statement:

إن مثل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون

Indeed the likeness of Esa with Allah is like the likeness of Adam. He created him from dirt then said to him be and he was.

And other than that from the explicitly clear verses that indicate that he is a creature from Allah’s creation, a servant and messenger from Allah’s messengers. The Exalted’s statement, -and seeking (false) interpretation- i.e. altering it to fit what they desire.” 

Ibn Kathir has clearly highlighted those intended by Allah’s speech concerning they in which whose hearts there is deviation, they are as Allah says those who follow the verses that are unclear in meaning and intent due to the intent having multiple possibilities. Thus they cling to these types of verses and throw behind their backs the other verses that make clear Allah’s intent in order to substantiate their clashing with the text. This undoubtedly is a characteristic of every person of innovation. In light of this, the question remains, “How is this used as proof to disassociation with the people of innovation?” For the answer one must turn to the sunnah of Allah’s messenger -sallahu alayhi wa sallam.   

It is recorded within the authentic collections of both Imam Al-Bukhari and Imam Muslim a narration on the authority of Ayesha, therein she stated that the Messenger -sallahu alayhi wa sallam recited this verse and thereafter said, “If you all see those who follow that which is not explicitly clear, they are those whom Allah has named (as having deviation) so beware of them!” Imam An-Nawawi said, “Contain within this narration is the warning from intermingling with the people of deviation, innovation, and whomsoever follows the uncertain for the purpose of trouble (fitna).” Al-Haafidh mentions similar as he said, “The intent is the warning from hearkening towards those who follow the unclear verses of the Quran.” In further illustration of this point he said, “The first to demonstrate this in Islam was the Khawaarij insomuch that it is reported from Ibn Abbas that he interpreted this verse to mean them.” Thus this is a prophetic directive from our Messenger -sallahu alayhi wa sallam- on how the verse is understood and applied, it is a warning and or prohibition from association with the people of innovation.

2: Al-An’am: 68

وإذَا رأيت الذين يخوضون في آياتنا فأعرض عنهم حتى يخوضوا في حديثٍ غيره و إما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين

And whenever you see those who speak blasphemously about Our verses, shun them until they change the topic of discussion. If the Shaitan causes you to forget, do not sit with, subsequent to remembering, with an oppressive people. 

Ibn Kathir said, “The intent is that every individual, from the tens of thousands of this nation, is not to sit with those that deny by way of altering Allah’s verses and placing them in other than their (proper) place. If anyone sits with them forgetfully -do not sit with, subsequent to remembering- i.e. after recollection -with an oppressive people.

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “The intent of speaking blasphemously about Allah’s verses is the speaking with that which opposes the truth, i.e. beautification of false statements, inviting to it, praising its people, shunning the truth, and belittlement of it (the truth) and its people. Hence Allah order His Messenger -sallahu alayhi wa sallam- fundamentally, and his nation subsequently to shun and be absent from the gatherings of those who speak with falsehood whenever they see someone blasphemously speaking about Allah’s verses, in addition to being persistent with regards to that until they discuss and or converse about something else. If the speech is regarding something else, the aforementioned prohibition ceases.”

Imam Ash-Shawkani said, “Therein is a tremendous admonition for he who is lenient with regards to the social gatherings of the innovators those who alter Allah’s speech and play games with His Book and the sunnah of His Messenger. They refer these two back to their astray desires and corrupt innovation. Thus if he does not disapprove of them and change what they’re indulging in, then at the very minimum he can abandon their social gatherings as that is easy for him and not difficult.”

3: Al-Kahf: 28

واصبر نفسك مع الذين يدعون ربهم بالغدوة و العشىى يريدون وجهه ولا تعد عيناك عنهم تريد زينةَ الحياةِ الدنيا ولا تطع من أغفلنا قلبه عن ذكرنا واتبع هواه و كان أمره فرطا

Be patient with those who invoke their Lord  during the morning and afternoon sincerely seeking His Face, and do not allow your eyes to overlook them desiring the adornments of the worldly life, furthermore do not obey he whose heart We caused to be negligent with regards to Our remembrance and who follows his desires as his affair has been wasted.

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “He neglected Allah, as a consequence Allah caused him to be negligent with regards to His remembrance. -and who follows his desires- He becomes pursuant to his desires wherein whatsoever it desires he does. So he puts forth efforts in obtaining it (the desired) even if within that thing is his destruction and loss, he consequently has taken his desires as his lord, just as the Exalted said:

“Have you not seen he who has taken his desires as his lord? And Allah knowingly left him astray…” [Al-Jaathiyah: 23]

-and his affair- Meaning; the matter of his religion and worldly affairs -has been wasted- lost and or nullified. Thus this is he whom Allah has forbade obedience, due to obedience to him leading to following him and he not inviting to anything except that with which he is described (i.e. heedlessness to Allah’s remembrance, following desires, etc).”

Sheikh Muhammad ibn Saalih Al-Uthaymin said, “The Exalted said -do not obey he whose heart is negligent with regards to Our remembrance- his remembrance of Us or the remembrance which We have sent down. So with regards to the first (suggested meaning), its intent is that a person remembers Allah with his tongue but not with his heart. The intent of the second is that Allah has caused the man’s heart to be heedless of the Quran, thus he does not raise his head for it (i.e. he does not care), nor does he view any harm in (being in) opposition towards it.” [تفسير القرآن الكريم سورة الكهف]

This verse was revealed as a result of the request by notables from among the idolaters. They wanted the Prophet -sallahu alayhi wa sallam- to expel whom they considered to be of lesser class from a gathering between him -sallahu alayhi wa sallam- and them, hence Allah referred to them as having hearts negligent to His remembrance, followers of their desires, and their affair being wasted. Thus some may ask how this verse, with its specific reason for being revealed, be applicable to the people of innovation? The answer is the following principle:

العبرة بعموم الألفاظ لا بخصوص الأسباب

The Consideration Is In The Generality Of The Text, Not In The Specified Reason (why it was revealed) 

Sheikh Muhammad ibn Saalih Al-Uthaymin said, “If a verse was revealed for a specified reason yet its verbal expression is general, its ruling encompasses that reason and all of what its verbal expression includes because the Quran was sent down as a general(ly applied) legislation for the entire Islamic nation, as a result the consideration is in the generality of the text, not the specified reason (of its revealing). [شرح أصول في التفسير]

Therefore this verse is justifiable applicable to the people of innovation due to their hearts being heedless of the Quran may standing in opposition towards it, by way of utilizing the unclear verses and preferring them over the clear, manifest, distinct, and unambiguous ones. Due to them being severe followers of their desires despite the truth being made clear to them, and due to their innovated practices being null and void, consequently bearing them no fruit, thus their affair is wasted. 

4: Al-Jaathiyah: 18

ثم جعلناك على شرية من الأمر فاتبعها ولا تتبع أهواء الذين لا يعلمون

Then We have placed you upon a path/way from (Our) command so follow it, and do not follow the desires of those who don’t know.

Imam At-Tabari said, “Do not follow what the ignorant invite you to as it relates to Allah, they who do not know truth from falsehood. As a result (of following them) you enact it (that which they instruct), and consequently become ruined if you enact it.”

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said about the verse, “Then We prescribed for you a complete path that invites to all good and prohibits all evil, all of which being from Our legislative command. -so follow it- Undoubtedly the result of following it is everlasting bliss and success. -and do not follow the desires of those who don’t know- Those whose desires are not pursuant to knowledge nor trailing behind it, on the contrary they are every individual whose want and desire opposes the Messenger’s -sallahu alayhi wa sallam- legislation. Therefore it is from the desires of those that know not.” 

Sheikh Muhammad Al-Amin Ash-Shinqeeti said, “The Quranic evidence makes clear that although the Prophet -sallahu alayhi wa sallam- is the one being addressed, the intent is it being a prescribed law for his nation. This is within the previously cited verse of Bani Israel (i.e. Al-Israa: 22) and is included within this verse of Al-Jaathiyah from the prohibition of following their desires as it is clearly reported in an abundance of verses..”

5: Al-Mujaadilah: 22

لا تجد قومًا يؤمنون بالله واليوم الأخر يوادون من حادَّ الله و رسوله و لو كانوا ءاباءهم أو أبناءهم أو إخوانهم أو عشيرتهم

You will not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger, even if they be their fathers, sons, brothers, or kinfolk….

Imam At-Tabaraani said, “It means; you will not find a people who affirm the oneness of Allah, and resurrection after death consoling and seeking affection from whomsoever opposes Allah and His Messenger -sallahu alayhi wa sallam- in the religion, even if it’s their relatives by lineage. Thus without doubt disavowal from the opponents of Allah is obligatory.

Imam Al-Qurtubi said, “Imam Maalik used this verse as proof for hatred towards the Qadariyyah and abandonment of their social gatherings. Ashab quotes Maalik where he said, ‘Do not sit with the Qadaris and have hate for them for Allah’s sake due to the Exalted’s statement -You will not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger-‘ ” Thus the intent concerning the people of qadr is every people of oppression and wrong doing.”   

And Allah knows best.
Compiled by Najeeb ibn Yusuf Al Anjelesi

All statements from Imam At-Tabari, Imam At-Tabaraani, Imam Al-Qurtubi, Imam Ash-Shawkani, Sheikh Muhammad Al-Amin Ash-Shinqeeti, and Sheikh Abdur Rahman ibn Naasir As-Sa’idi are taken from their well known, famous, and highly depended upon tafsirs of the Quran. 


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Explanation Of Surah Al Fil: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

ألم ترَ كيف فعل ربك(1) ألم يجعل كيدهم في تضليل (2) و أرسل عليهم طيرًا أبابيل (3) ترميهم بحجارةٍ من سجيل (4) فجعلهم كعصف مأكول (5) سورة الفيل

“Did you not see how your Lord dealt with the people of the elephant?” Do you not know O prophet, how your Lord dealt with Abraha and his army? Along with them were elephants at the time when they came to destroy the ka’bah.

“Did He not make their plot” their scheme and or plan to demolish Allah’s house. “Go astray” i.e., lost and fleeting. A punishment for them, as they did not achieve anything by way of this effort, this plot, this scheme except loss. 

“And He sent birds in flocks, against them” A group of birds in sequence (one after another). They came with elephants, which is, per their claim, the most humongous and large of animals. There is no blocker to prevent them, nor a repellent to drive them away. So Allah sent against them, small birds carrying small rocks (pebbles) in their beaks.

“Pelting them with shale” rocks from solid clay (dropped) from a high place (altitude). Thus a rock did not hit (from falling) anyone among them, except that they were utterly wiped out.

“And He made them” this assemblage that came to demolish Allah’s house “Like devoured stalk” i.e., crop that cattle pounces upon, devours, and flattens with their feet.

This (event that took place) is from Allah’s signs and powerful ability. Likewise (from the benefits derived from the chapter are) the servant, no matter what his plots, schemes, and ambushes achieve, Allah will make it, for him, a harmful and humiliating end in this life and the next.

Also the Prophet -sallahu alayhi wa sallam- was born in this year in which that incident occurred, which was in general  an unprecedented thing before his -sallahu alayhi wa sallam- advent.  

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة



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Explanation Of Surah Al-Kawthar: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

إنّا أَعْطَيْناكَ الكوثر(1) فصلِّ لربِّكَ وانْحَرْ (2) إنَّ شانِئكَ هو الأَبْتَر (3) سورة الكوثر

 Therein mentions Allah’s gift to His Prophet and chosen one, in that He gave him Al Kawthar i.e., abundant good and tremendous grace. In particular the river that Allah -glorified and exalted is He- will bestow upon him on the Day of Resurrection, and also the pond. (1)

“Therefore pray to your Lord” being thankful to Allah for His bounty, grace, and tremendous gift.

“And sacrifice” your slaughtered animal to your Lord, being sincere in your religion to Allah, just as Allah says:

قل إن صلاتي و نسكي و محياى و مماتي لله رب العالمين * لا شريك له

“Say (Muhammad): ‘Surely my prayer, sacrifice, life, and death are for Allah alone, the Lord of existence. He has no partner…’ “ [Al-An’am: 162-163]

“Indeed he who hates you” i.e., your enemy, he who loathes you “Is cut off” i.e., from every good, and from a noble mention, as he will not be remembered except as being evil and wicked.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة


1: The Pond referred to, will be on this earth during the Day Of Recompense. The river is in Paradise. 


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Explanation Of Surah Al Ikhlaas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ هُوَ اللهُ أحَد (1) اللهُ الصمد (2) لمْ يَلِدْ  و لمْ يولد (3) و لمْ يَكُنْ له كُفُوًا أحد (4) سورة الإجلاس

This is the chapter “Al-Ikhlaas” that equals a third of the Quran, just as it is authentically reported from our Prophet -sallahu alayhi wa sallam- where he said, “Is anyone of you incapable of reading a third of the Quran in a night?” This was very burdensome upon them, hence they replied, “Who among us is able to do that O Messenger of Allah?” So he -sallahu alayhi wa sallam- said, “Allah Al-Wahid As-Samad is a third of the Quran.”

It has been titled chapter “Al-Ikhlaas” because it is dedicated to clarifying the knowledge related (aspect of) tawheed. Chapter “Al-Kaafirun” has also been titled “Al-Ikhlaas” because it is dedicated to clarifying the action related (aspect of) tawheed. Thus tawheed is of two types: The knowledge related aspect and the action related aspect.

“Say: He is Allah, The One” Meaning unparalleled, glorified and exalted is He. There is no partner with Him, not in His names, attributes, qualities of lordship, nor divinity.

“Allah is As-Samad” The consummate as it pertains to His names and attributes, and as it relates to His sovereignty and characteristics. As-Samad is He Whom the creation turns toward and He it seeks refuge with concerning its needs. Therein is evidence concerning Allah’s independence from all of the creation due to His perfection within all of His qualities and ability. Also due to the entire creation being in dire need of Allah, glorified and exalted is He, as it turns towards Him and seeks refuge with Him with regards to all its needs, and is not sufficed without Him in the slightest of circumstances.

Additionally, from His uniqueness, independence, and perfection -glorified is He- is that “He neither begets nor is begotten.” A negation of origin (being born) and extension (giving birth), as He is far above and hallowed from such.

“And there is no one equal to Him” i.e., no example of Him, no rival to Him, no one similar to Him. He is far above having such.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة       

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Explanation Of Surah An-Nas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ أَعُوذُ بِرَبِّ النّاس (1) مَلكِ النّاس (2) إِلاهِ النَّاس (3) من شرِّ الوَسواسِ الخنَّاس (4) الَّذي يُوَسوِسُ في صُدُورِ النّاس (5) من الجنِّ و النّاس (6) سورة الناس

“Say: I seek refuge with the Lord of humanity – The King of humanity – The Deity of humanity” This is protecting oneself by way of Allah, by mentioning His qualities of lordship, divinity, and sovereignty. These three designations, Lord, King, and  Deity of humanity, their meanings are present in Al-Fatiha, wherein they are reported within the contents of praise of Allah. However in the closing chapter of the book (Al Quran) they are reported by seeking refuge with and adherence to Him. 

“From the evil of the whisperer who departs” He is the Shaitan. He has been mentioned with these two descriptions:

  • Whisperer: He who whispers in the hearts.
  • The one who departs: He who withdraws, and becomes distant from a person when Allah is mentioned.

Within this is the urging to preserve Allah’s remembrance, as that is the greatest protection for the servant against the Shaitan.

“Who whispers in the hearts of men” He who flings whispers and evil into the chest of man, from ill ideas, corrupt creed, and repugnant meanings.

“From jinn and men” Just as whispers could be from the jinn, they can also be from men.

Translated by Najeeb Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة 

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