Does Verse 9:5 Abrogate Other Verses That Encourage Patience?

Question: Assalamu ‘alaykum, is verse 16:126 abrogated by sura 9:5? Is the narration regarding Ibn Abbas’ opinion sahih? Can we forgive the non-believer for any wrongdoing whether Muslims are the in majority or minority?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

No, verse 16:126 is not abrogated by 9:5. They have very different contexts. The verse in Sura al-Tawba refers to specific tribes of the Arab pagans who treacherously broke their treaties with the Messenger of Allah (Allah bless him and grant him peace), so a declaration of war was made. The ruling was specific to that scenario. [Alusi, Ruh al-Ma’ani]

I could not find a narration from Ibn ‘Abbas stating this in the tafsir works I consulted. There are a number of differences of opinion regarding this verse, just not what you mentioned.

Yes, it is permissible to forgive non-Muslims, especially in personal dealings. As for political matters, there are rulings which pertain to the ruler of the Muslims, but that is a longer discussion for another context.

Please refer to this answer for more details.
May Allah grant you the best of both worlds.
[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Can I Teach Tafsir Without an Ijaza?

Question: Can I teach Tafsir without an ijaza?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

One should only teach Tafsir if one’s teachers have told one to do so. I advise you to take this course with Sh. Abdul Rahim Reasat
https://seekersguidance.org/courses/ulum-al-quran-on-revelation-how-it-was-preserved-and-understood-and-why-it-is-true/

You can ask him about the specifics of what you can teach and to whom.

Generally speaking, in order to teach tafsir, one has to have been trained in reading the books of tafsir, besides having a good background in fiqh, theology, usul al-fiqh, hadith, ulum al-Quran, and being strong in Arabic language (grammar, morphology and rhetoric).

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Was the Order Of the Suras Stipulated By Allah?

Question: Assalamu ‘alaykum.
1)Why wasn’t the Qur’an organized by Allah, and why did the organizers of the Qur’an not organize it in terms of the order of revelation?
2)Why did the person who collected the Qur’an rely on the memory of people for the Qur’an to be collected?
3)Was the Qur’an messed up?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Firstly, you have asked questions that require a lot of detail to fully answer. I will give you brief answers, but to get a complete understanding please take our ‘Ulum al Qur’an course or this course that covers this and some slightly broader topics on revelation and its truth.

 

Why Was the Qur’an Not Organized By Allah?

The simple answer is that it was! Allah chose the sequence of the suras of the Qur’an, and told His Prophet (Allah bless him and give him peace) where to place each sura – and where to place each verse in every sura. There are many narrations that point to this.

Those who documented it and those who compiled them later did not change anything of the order the Prophet (Allah bless him and give him peace) told them to place it in.

 

Why Is It Not In the Order It Was Revealed In?

Simply because Allah chose its order. There are many other miraculous elements that you will learn about in the courses above.

 

Was the Qur’an Messed Up?

I don’t know what you precisely mean by this question, but no, it was not. The Qur’an is a text which has been proven to be accurately preserved in the state it was revealed in. Its truth claim is verified by many miracles and proofs. Its wisdom has surpassed what human minds could conceive. It is perfect.

Please take the above courses, and do yourself a favor by staying away from the ill-informed and antagonistic sources that furnished you with the misunderstanding that so clearly troubled you. Poison always harms you, my friend, even if it comes in a fancy bottle.

May Allah bless you with the best of both worlds.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

 

Is It a Sin To Stay Up Late If You Fear That You Will Miss Fajr?

Question: If I go to sleep late and wake up after the time for Fajr has ended, have I missed it with a valid excuse? If I sleep at 4 am and Fajr’s time is 5 am-6 am, and I missed it, have I missed it with a valid excuse? What if I sleep at 4 am deliberately, and intend to sleep in and then make it up later? In this case, have I missed it with a valid excuse? Am I sinful?
Answer:Assalamu alaykum,

The answers to your question are here, please read them in full:
https://seekersguidance.org/tag/missing-fajr/

It says in the Reliance of the Traveller:
“f1.5 No one has an excuse to delay the prayer beyond its time except:
(1) someone asleep (N: when its time first came who remained so until the time ended);
(2) someone who forgot it;
(3) or someone who delayed it to combine two prayers during a journey (dis: f15.12).“

The above being said, it is not permissible to intend missing an obligatory prayer, so even if you need to stay awake until 4 am because of work, study or so, know that many men before you have slept late and still have been able to get up and pray on time. It truly is a gift, as you will see from the links above, and a true favour from Allah to help His servant pray on time. As for staying up until 4 am for no good reason, that is absurd and potentially sinful if you know that you will miss Fajr.

I recommend reading this Qu’ranic supplication daily and please apply the tips in the link:

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ

“My Lord, make me steadfast in Salāt, and my offspring as well. And, Our Lord, accept my supplication.” [Qur’an 14:140] May Allah give us and our children ease in establishing all of our prayers.

[Ustadha] Shazia Ahmad

Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.

Does Verse 9:73 Abrogate All the Verses Of Peace and Pardon?

Question: Assalamu ‘alaykum. I have read tafsirs on Qur’an 9:73, and it says to kill infidels and be harsh upon them at the same time. According to Qurtubi, Ibn Abbas, and Ata, this verse(9:73) abrogated and cancelled out every single verse of peace and pardon, so Muslims are supposed to be harsh and rude to every disbeliever. So is this the correct interpretation? Is the isnad for Ibn Abbas’s statement and Ata’s authentic? This verse of the Quran is making me lose faith in Islam. Is Islam even a religion? Explain yourself!

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

 

Everything Has a Context

There is no need to be distressed about this verse. No, this verse does not call Muslims to be harsh to every disbeliever.

As you know, texts are connected to their historical context. In this situation, the disbelievers in question were those who had broken treaties that had with the Muslims, placing their very lives in danger. The same for the hypocrites; they had repeatedly tried to subvert the safety and security of the Muslim state.

Merely ignoring the problem, or pretending it did not exist would have placed the lives of many people in jeopardy, so the command came in this sura to be firm with them. A declaration was also made by God. In this, there is great wisdom, as all of the tribes who had been threatened because they broke their treaties ended up accepting Islam within a few months of the revelation of this verse.

This meant their salvation in the Next Life, and the safely of many people who could have suffered in a prolonged conflict. The long term safety of the Arabian peninsula was secured through this show of force.

 

Ata’s Position Must Also Be Contextualised

Therefore, the statements of ‘Ata and others were not meant to abrogate every verse calling to kindness and pardon. This is clear when the context is borne in mind in one’s reading of the Qur’an. The verse was meant for a specific group of people in a specific scenario which has passed.

Islam is a religion – and it is the only religion God will accept. Everything about it makes sense and it nourishes the intellect and the soul. However, it must be understood on its own terms, and not through an intellectual filter alien to it.

May Allah bless us with the clarity of certainty.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Can I Travel With the Qur’an In My Luggage?

Question: Assalam alaykum. Can we keep the Qur’an with my luggage and not in a handy bag during long-distance travel? Also, I want to know if can I travel alone without any mahram.

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

 

Can I Keep a Mushaf In My Luggage?

Yes, it is permissible to keep a copy of the Qur’an in your luggage as long as it appropriately covered and kept away from impurities. It deserves to be treated with respect.

It might be easier to just take a digital copy on a phone or tablet when traveling. The Messenger of Allah (Allah bless him and give him peace) always choose the easier of two options as long as it was not a sin. [Bukhari]

 

Can a Lady Travel Alone?

In the Hanafi school, a lady can travel within the traveling distance alone. This is about 48 miles according to some scholars, and others calculate it closer to 57. Pick one and stick to it. [Zayla’i, Tabyin al Haqa’iq, Rida Khan, al-Fatawa al-Ridawiyya]

Traveling beyond that distance was considered impermissible due to many narrations from the Prophet (Allah bless him and give him peace). Some contemporary scholars do permit travel beyond this distance if there is safety, such as someone to pick her up and drop her off at an airport, for example.

The other schools have some more lenient positions too. The former position is safer and more precautionary, however. Please refer to this answer too.

May Allah grant you the best of both worlds.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Is It Obligatory To Learn To Read the Qur’an?

Question: Is the common Muslim required to learn how to read the Quran?
How much of the Quran is a common Muslim required to memorize?

Answer:

Assalamu alaykum,

Thank you for your question. It is obligatory to learn enough of the Qur’an to pray. This would include Surah al-Fatiha and a few surahs to complete prayer of four cycles (rak`ahs). This could be accomplished without learning to read it such imitation of recitation.

However, this is by no means the right attitude towards our Holy Book. Allah has sent this book as guidance to us, so how can derive guidance if we refuse to pick it up? Rather, the Qur’an has a right over us, and we should be avid to be among the people of Qu’ran. The light, peace, tranquility, awe, faith, fear, and joy that one gets from reciting the Qur’an is like no other and it is a miracle in itself. Truly it is worthy of being on one’s lips every moment of the day.

Please see all the links below and make a sincere intention to read, learn, memorize, understand the meanings, and apply them in your life.

https://seekersguidance.org/answers/general-counsel/rights-of-the-quran-completing-it-every-fourty-days/
https://seekersguidance.org/answers/general-counsel/can-you-tell-us-about-the-virtues-of-a-quran-khatm/
https://seekersguidance.org/answers/islamic-belief/memorizing-quran-intercession/

[Ustadha] Shazia Ahmad

Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.

Why Does The Qur’an Use a Masculine Pronoun For Something Feminine?

Question:
Assalamu ‘alaykum. I was reading Sura al Nahl (Qur’an, 16:66) and it said:

وَاِنَّ لَـكُمۡ فِىۡ الۡاَنۡعَامِ لَعِبۡرَةً​ ؕ نُّسۡقِيۡكُمۡ مِّمَّا فِىۡ بُطُوۡنِهٖ مِنۡۢ بَيۡنِ فَرۡثٍ وَّدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشّٰرِبِيۡنَ‏

“And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies – between excretion and blood – pure milk, palatable to drinkers.”

The word used for “bellies” is بُطُوۡنِهٖ and not بُطُوْنِهَا. The former is in masculine form and the latter is in feminine form; the Quran uses the former. But masculine cattle do not produce milk. Why does the Quran use the former then?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Thank you for your question. The answer is that in the Arabic language pronouns referring back to certain types of words can be masculine or feminine. This is based on the word and the meaning that word refers to.

In this situation, the word “al-An’am” – Cattle – is a masculine word – as in the letters that constitute this word have a masculine composition. It is categorized as an Ism Jam’. This is something the master of Arabic Grammar, Sibawayh, mentioned too.

The meaning of the word refers to male and female cattle, but because only the females produce milk – the blessing this verse sets out to highlight – there no confusion as to which gender is meant by the word, so usage of the male pronoun for the word does not lead to confusion. This is something a native Arabic speaker would pick up without any confusion.

Also, just like men are usually stronger than women, the masculine and feminine pronouns are often used in Arabic to convey nuances of strength and weakness or other opposing matters. So, the other reason the masculine pronoun is used to refer to the bellies of the female cattle is to highlight the wonder of this phenomenon. From a place where there are two types of impurities, Allah gives us wholesome, pure milk that is unaffected by those impurities. [Biqa’i, Nazm al Durar, Abu al Su’ud, Irshad al ‘Aql al Salim]

 

Understanding the Qur’an Requires Deep Knowledge of Arabic

I hope that clarifies matters. There are many wonders and nuances in the Qur’an, some of which require one to plunge to the depths of the Arabic language to attain. What you will also find is that many a time people with an agenda will study the basics of Arabic Grammar and then try to insinuate that there are mistakes in it.

Fully grasping the nuances of the Qur’an requires a deep understanding of the mechanics of the Arabic language on many levels. That is why we are blessed to have many detailed explanations of the Qur’an from expert scholars since the beginning of the umma. May Allah benefit us through them, and may He reward them with being the greatest of gifts. Amin.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Can I Recite Qur’an During Menstruation?

Question: Is it permissible to recite Qur’an during menstruation?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

In the Shafi’i school, it is permissible to recite the Qur’an while menstruating if one recites with the intention of protection or as a supplication (dhikr/dua). [Mughni al-Muhtaj, al-Khatib al-Shirbini]

However, some scholars hold that this is only permissible for words and phrases that are found both inside and outside of the Qur’an, such as certain formulas of supplications like the supplication for starting getting into a vehicle. As for verses that are purely Qur’anic, one could not recite such words while menstruating. This is the position of Zarkashi, one of the greatest late Shafi’i scholars. [al-Iqna’, al-Khatib al-Shirbini] Following such a position would be more precautious.

It is narrated that the Messenger of Allah (Allah bless him and give him peace) would recite the Qur’an in whatever state he was is except for major ritual impurity (janaba). The authenticity of this hadith has been debated, but at least Tirmidhi and Ibn Hibban considered it to be sound. If it is forbidden to recite Qur’an in major ritual impurity, then it would also be forbidden to recite it during menstruation.

There is also a weak hadith that says, “Let no menstruating woman or anyone is major ritual impurity recite anything of the Qur’an.” (Abu Dawud and Tirmidhi) Even though it is weak, it supports the same concept, and this is the position of the majority of scholars. (Al-Majmu’, Nawawi)

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Is It Permissible To Receive a Financial Gift For Teaching the Qur’an?

Question: Is it permissible to receive a financial gift for teaching the Qur’an? If one does receive such a gift, must they give it away in charity?

Answer:

In the Name of Allah, the Most Merciful and Compassionate,

It is permissible to take compensation for teaching the Qur’an, whether it be in the form of a gift, an honorarium, or a salary. This is the ruling taken by many scholars, and it is the less strict of the two opinions [Ibn ‘Abidin, Radd al-Muhtar]

Therefore, you are not obliged to give away the money in charity, however, if you are not in need of the money, charity is a door to great reward.

It is only prohibited to take compensation for the mere recitation of the Qur’an or any action which is personally obligatory on you. [Ibid.]

 

The Stricter Opinion

Many of the early scholars did not allow taking any compensation for anything considered to be an act of worship. [Ibid.]

 

The Wisdom of The Less Strict Opinion

There are many factors that lead to the less strict opinion to have great profundity and practicality in our times. According to the strict position, if one wished to teach the Qur’an, they would need to seek their provision elsewhere. Due to this, the amount of time they can devote to teaching is exponentially less. This leads to many harms, such as a lack of Islamic teachers, which then leads to the loss of Islamic and Qur’anic knowledge.

 

Sincerity In One’s Actions

Despite the permissibility of taking wages or compensation for teaching the Qur’an, if one does not need to do so, refraining is more cautious as is clear from the stricter opinion of the early scholars.

However, in the case that one needs the compensation or that the compensation facilitates them being free to engage in such teaching more often, one intention should be that the wage is in exchange for their time and not specifically for the imparting of knowledge.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences