Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 8th)

Introduction


Today’s Tafseer will start from Aayah : 6. It is preamble to the fiqh of dreams.

  1. After Yuusuuf’s father interpreted the meaning of the dream to his child, he educated him and returned and directed all favors that Allâh would bestow on him to Allâh and also attached Yuusuf to Allâh by ربك, يعلمك، عليك. And this is character of the pious people, they direct people to Allâh not to themselves.
  2. Allâh bestowed 3 big favours to Yuusuuf as elaborated by his father. He enlighten him about the favors Allâh would bestow on him, not only him, his brothers who he had mentioned earlier to him that they would envy him would equally share from the favors. And this favors didn’t start from him rather his forefathers also had similar favors from Allâh.
  3. There are six points in this Aayah as mentioned by his father :
    • Yuusuuf was chosen and made extraordinary person by Allah
    • He would be among scholars well grounded in the knowledge of dream interpretation
    • Real bestower of knowledge is Allaah not the teachers as they are just means
    • He would have special favors
    • Reminding him of Allaah’s favor on his forefathers
    • Tied him with his kinship
  4. May Allâh choose us for good things and those that have been chosen for good may Allâh make them firm on that. As for those chosen for bad things may Allâh rectify their affairs. The word كذالك means again أيضا
  5. The word اجتباك as used in the verse means that Allâh has chosen him as Prophet, blessed him with good character and blessed him with wealth. The origin of اجتبى and اصطفى in both Qur’an and Sunnah when used are solely for religiosity 90%. The word اصطفى is more used in Qur’an than اجتبى they both mean اختر. The word اصطفى was used like 15 places in Qur’an while اجتبى was used in 10 places
  6. Knowledge of dream interpretation is it acquired knowledge or gifted knowledge? This will be discussed consequently.
  7. These words have same meaning رؤيا, أحاديث and أحلام. In Shari’ah the first terminology is common. As for the others terminologies were common to the past nation to mean رؤيا. As for أحلام in most cases in our Shari’ah it used for bad dreams that why the Prophets didn’t use to have أحلام.
  8. Different between إكمال and إتمام when they are used together as in Suratul Maaidah : 3 the former will mean something that comes gradually until it is complete while the latter means something that when it starts it will be sequential.
  9. To explain this more Allâh used تكمل when discussing about paying back missed Ramadan to indicate that it not a must one pay it at once unlike يتم used when talking about the period to fast from down to sunset. It was also used in the case of Hajj. It could be inferred from this that ويتم نعمته عليك as used by Ya’quub means that the blessing of Allâh on Yuusuf will continue flowing without stop once it started.
  10. Secret of using present tenses and future tenses; يجتبيك ،يعلمك، ويتم are two: this dream was the beginning of Allaah’s blessings on Yuusuf as a new life and secondly the blessings will be continuous and renewal for him.
  11. It is allowed and sign of respect to address one’s grandfather as father. The evidence for this is in this Aayah at hand and as used in Suratul Baqarah :133
  12. The Suratul Baqarah further established that it is allowed as sign of respect to address one’s uncle as father.
  13. Some of the Du’a made by Prophet Ibrahim and he was known as one of the Prophet that made Du’a mostly for his offsprings no wonder the Prophet Muhammad referred to himself as answered Du’a of Prophet Ibrahim . Suratul Baqarah : 124, Suratul Ibrahim : 37, 40,
  14. Parents should endeavour to intensify efforts to make Du’a for their children and offsprings. The benefits of this is that they be coolness of their eyes both in this world and hereafter
  15. Allâh ends this verse with two of his beautiful names عليم وحكيم.
  16. Allâh is most knowledgeable and most Wise
  17. Whenever an Aayah ended with names of Allâh it has relationship with the beginning of the Aayah.
  18. The chosen can’t occur without knowledge and it can’t be appropriate without wisdom. This showcased the relationship between the beginning and end of the Aayah.
  19. The authentic aqeedah towards names of Allâh as mentioned in Qur’an and Sunnah is to believe in them and that they have appropriate attributes derived from them. Allah is عليم that knowledge is one of His attributes as derived from this name of His.
  20. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

Refutations Should Be Based on Knowledge and Sincerity

Sincere refutation is part of forbiddance of evil that Allāh has described the Ummah of Islam with and consequently the scholars of Sunnah have not ceased to refute whoever errs amongst themselves not to talk of the inveterate and recalcitrant innovators whose actions and statements tend to destroy the deen.
In order to safeguard the prestine Islam scholars of Sunnah continuously defend it and protect it from any form of alteration and adulteration by refuting whomever misses the point.
Nevertheless, when a Sunni is refuted the intention is to get him back on track. But if he stubbornly persists on his blatant error, some amount of harshness is applied so as so to make him quickly retrace his step. An example of this is how Ibn Umar related with his son who insisted on preventing their women from coming to the mosque when his father told him that the Messenger of Allāh, sallā Allāhu alayhi wa sallam, said they should not be prevented. Ibn Umar noticing in him a kind of obstinacy said, ” I am relaying a message to you from the Messenger of Allāh and you are still telling me you would prevent them” Consequently Ibn Umar avoided talking to him until he died. This is the report of Ahmad; in the report of Muslim:
” HeRefutations Should Be Based on Knowledge and Sincerity abused him in such a way that he had never abused him like that before”.

You can see the gīrah of Ibn Umar for the Sunnah despite the fact that the one he was relating with was a Sunni like himself, in fact a biological son of his.

Another example of this gīrah is the harshness of Umar on Samrah bn Jundub when the latter collected khamr as tax from the people of the Book and sold it. Umar,may Allāh be pleased him, said: ” May Allāh destroy Samrah! Didn’t he know that the Messenger of Allah, sallā Allāhu alayhi wa sallam, said: ” May Allāh curse the Jews! The fat [ of animals] was prohibited to them, so they melted it and ate its price.”

Umar said this out of his love for the Sunnah; in addition he felt a person in the calibre of Samrah should be very aware of the prohibition of the selling of intoxicants. He said what he said despite the fact that the one he was talking about was a Sunni and not only that he was also a companion of the Prophet, sallā Allāhu alayhi wa sallam.
Many other examples abound in the history of the Muslims.
Refutations are also common among the later scholars of Sunnah. Sheikh Humūd at-Tuwaijiri refuted sheikh al- Albāni on the issue of niqāb and there was a counter refutation. Both refutations were accompanied by harsh words from both sides. Both scholars later met and related in the best way two Sunni scholars would relate with each other with love and affection to the extent that sheikh at-Tuwayjiri later said ” Abusing al-Albāni is abusing the Sunnah”
Sheikh Ibn Bāz refuted sheikh al-Albāni on the issue of urūd at-tijārah with a harsh word as contained in ” Al-Hulal al-Ibriźīyyah fi Ta’liqāt al-Bāziyyah ‘Ala Sahīh al-Bukhāri”

Sheikh at-Tuwaijiri in one of his books also refuted sheikh Ibn al-Uthaimeen on the issue of ma’iyyah of Allah when sheikh al-Uthaimeen took it to mean ma’iyyah dhātiyyah. Sheikh Ibn Bāz did not hesitate to write a forward for the book; in fact he asked people to speak to sheikh Ibn al-Uthaimeen to write a recantation in order to stop the students of knowledge from attacking him.
Another example is what transpired between sheikh Bakr Abu Zaid and sheikh al-Albāni: series of refutations and counter refutations accompanied with some harshness at times.

There are so many examples for this in the books and audios of the contemporary scholars of Sunnah wherein scholar bakr would refute scholar amr sometimes with harshness and sometimes with softness all in an attempt to protect the Sunnah.

Hence, a scholar of Sunnah refuting another scholar of Sunnah should not be a headache if they are both sincere and ready to bend for the truth whenever it is clear to them and both of them do not refute each other for refuting sake or to just promote themselves as if it is a football match.

Written by: Sheikh AbdulGaniy Jum’ah, Hafidhahullah.