Relationship between Knowledge and Taqwa

Explanation of the Saying of Allah: "It is only those who have knowledge among His slaves that fear Allah" [Surah Fatir, 35: 28]

This lofty Ayah indicates that those who possess knowledge about Allah, His Din (Religion), His Glorious Book, and the Sunnah of His Prophet have the most perfect fear of Allah (Glorified be He) among mankind.

Thus, the Ayah means that those who have complete fear of Allah are those who know their Lord through His Names and Attributes and His Great Right and they are aware of His Shari‘ah (Divine Law) and believe in the blessings stored for those who fear Him and the punishment stored for those who forsake and disobey Him.

Hence, because of their profound knowledge about Allah, they are the most fearful and reverential towards Allah; and at the head of them are the prophets and messengers (peace be upon them) and then their succeeding scholars who possess knowledge about Allah and His Din but their fear is in varying degrees.

However, the Ayah does not mean that no one fears Allah except the scholars (those who possess knowledge). All Muslims and believers, male and female, fear Allah, but their fear is in varying degrees and not of the same grade. Therefore, the more the believer possesses knowledge about Allah and comprehends His Din, the greater is their fear of Allah.

If their knowledge is less, so is their understanding and awareness of Allah and His Din and subsequently their fear of Allah. Thus, people are of varying degrees in this matter and so are the scholars as already stated. The more there is knowledge about Din, the greater there is fear of Allah and the less there is knowledge about Din, the less there is fear of Allah.

That is why Allah (Glorified and Exalted be He) says: "Verily, those who believe and do righteous good deeds, they are the best of creatures. Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever, Allâh will be pleased with them, and they with Him. That is for him who fears his Lord." [Surah Al-Baiyyinah, 98: 7-8]

Allah (Exalted be He) also says: "Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter), theirs will be forgiveness and a great reward (i.e. Paradise)." [Surah Al-Mulk, 67: 12]

There are many Ayahs conveying this meaning.
May Allah grant us success!

Ibn Baz Fatwas > Volume 5 > the Tafsir (explanation/exegesis) of the Saying of Allah, the Almighty, "It is only those who have knowledge among His slaves that fear Allâh."

Reference: qsep.com

Which is more sound, Tafseer Ibn Katheer or Tafseer al-Tabari?

Which is more sound, Tafseer Ibn Katheer or Tafseer al-Tabari?

Q. Which is more sound, Tafseer Ibn Katheer or Tafseer al-Tabari?.
A. Praise be to Allaah.

Each of these Tafseers was written by a great Sunni scholar, and the scholars still recommend them. Each of them has its own characteristics which means that the seeker of knowledge cannot show preference to one of them over the other. There follow a few comments on these two Tafseers.

1 – Tafseer al-Tabari

Imam Muhammad ibn Jareer al-Tabari was born in 224 AH and died in 310 AH, at the age of eighty-six, in the region of Tabaristan.

His Tafseer is entitled Jaami’ al-Bayaan fi Ta’weel Aayi-‘l-Qur’aan.

Abu Haamid al-Isfaraayini said: If a traveller were to travel to China in order to obtain it, that would not be too much.

Tabaqaat al-Mufassireen by al-Dawoodi, 2/106.

Ibn Khuzaymah said: I have read it from beginning to end and I do not know of anyone on the face of the earth who is more knowledgeable than Ibn Jareer.

Siyar A’laam al-Nubala’, 14/273.

Shaykh al-Islam Ibn Taymiyah said: With regard to the Tafseers that are in circulation among the people, the most sound of them is the Tafseer of Muhammad ibn Jareer al-Tabari, for he mentions the views of the salaf with proven isnaads, and there is no bid’ah (innovation) in it, and he does not transmit reports from dubious sources such as Muqaatil ibn Bukayr and al-Kalbi.

Majmoo’ al-Fataawa, 13/358.

He also said in Muqaddimah fi Usool al-Tafseer (p. 35), concerning the Tafseer of Ibn Jareer:

It is one of the best and greatest of Tafseers.

He relied on the views of three generations of mufassireen among the salaf, namely the Sahaabah, the Taabi’een, and the followers of the Taabi’een, and he quotes their opinions with isnaads going back to them. This is an important feature of his book which is not present in many of the books of Tafseer that are in circulation among us. But this feature does not matter to many ordinary Muslims who are not able to research isnaads and distinguish sound isnaads from weak ones; all they want is to know whether an isnaad is sound or weak by means of a clear and brief statement to that effect.

When he has finished quoting their opinions, he states which he thinks is most likely to be correct, then he describes how he reached that conclusion.

2 – Tafseer Ibn Katheer

His full name is Abu’l-Fida’ Ismaa’eel ibn Katheer al-Dimashqi, d. 774 AH.

His Tafseer is entitled Tafseer al-Qur’aan il-‘Azeem.

Al-Suyooti (may Allaah have mercy on him) said concerning this Tafseer: Nothing like it has ever been written.

Tadhkirat al-Huffaaz, p. 534.

This Tafseer is based on commentary by quoting texts – verses and ahaadeeth – and its fame is second to the fame of al-Tabari among later scholars.

It is written in an excellent and easy style which is not longwinded or boring, or too short and boring.

He explains verses by quoting other verses, and he quotes appropriate verses which explain the verse under discussion; then he quotes ahaadeeth that have been narrated on the same topic as the verse, and he quotes the isnaads of some, especially those that were narrated by Imam Ahmad in his Musnad, as he is one of those who memorized al-Musnad. He discusses the soundness and weakness of the ahaadeeth in most cases, which is an important feature of his Tafseer. Then he quotes the views of the salaf, including the Sahaabah and Taabi’een, and he states which view he believes to be superior. He also avoids odd dissenting opinions.

Muhammad ibn Ja’far al-Kataani said of it: It is full of ahaadeeth and reports with the isnaads of those who narrated them and discussion of how sound or weak they are.

Al-Risaalah al-Mustatrafah, p. 195 

He draws attention to the shar’i attitude towards the Israa’eeliyyaat (reports from Jewish sources) and quotes some of them in his commentary on some verses.

Conclusion:

No seeker of knowledge can do without these two books. With regard to which is superior, nothing like the Tafseer of Ibn Jareer (al-Tabari) has been written since. It is essential for scholars and seekers of knowledge, but it is not appropriate for ordinary people because they are not qualified to understand it properly. The Tafseer of Ibn Katheer is more appropriate for the ordinary people, and there is much in it from which scholars and seekers of knowledge can benefit.

And Allaah knows best.

Islam Q&A

Ref: http://islamqa.com/en/ref/43778

[Tafsir Ibn Katheer] Explanation of the verse "You we worship, and You we ask for help from"

Explanation of the Verse "You we worship, and You we ask for help from"

The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations


"You...'', means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of Al-Fatihah,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(5. You we worship, and You we ask for help from.)

The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an. For instance, Allah said,

﴿فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ﴾

(So worship Him (O Muhammad ) and put your trust in Him. And your Lord is not unaware of what you (people) do.) (11:123),

﴿قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا﴾

(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust.'') (67:29),

﴿رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً ﴾

((He alone is) the Lord of the east and the west; La ilaha illa Huwa (none has the right to be worshipped but He).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).


Tawhid Al-Uluhiyyah (Oneness in Worship)

Ad-Dahhak narrated that Ibn `Abbas said,

﴿إِيَّاكَ نَعْبُدُ﴾

(You we worship) means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.


Tawhid Ar-Rububiyyah (Oneness in Lordship)

﴿وَإِيَّاكَ نَسْتَعِينُ﴾

(And You we ask for help from), to obey you and in all of our affairs.'' Further, Qatadah said that the Ayah,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from) "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs.'' Allah mentioned,

﴿إِيَّاكَ نَعْبُدُ﴾

(You we worship) before,

﴿وَإِيَّاكَ نَسْتَعِينُ﴾

(And You we ask for help from), because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best.


The Summary of Surah Al-Fatihah

The honorable Surah Al-Fatihah contains seven Ayat including the praise and thanks of Allah, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes. It also mentions the Hereafter, which is the Day of Resurrection, and directs Allah's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him. It also calls to the sincerity of the worship of Allah alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals. Al-Fatihah directs the believers to invoke Allah to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual Sirat (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous. Al-Fatihah also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Surah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.


Ref: www.qtafsir.com

[Tafsir Ibn Katheer] Al-Fatihah and the Prayer

Muslim recorded that Abu Hurayrah said that the Prophet said,

«مَنْ صَلَى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ»

(Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.

Abu Hurayrah was asked, "﴿When﴾ we stand behind the Imam'' He said, "Read it to yourself, for I heard the Messenger of Allah say,

« قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:

﴿الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ﴾، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ:

﴿الرَّحْمَـنِ الرَّحِيمِ ﴾، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:

﴿مَـلِكِ يَوْمِ الدِّينِ ﴾، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:

﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ﴾، قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ»

(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ   

(1. In the Name of Allah, the Most Gracious, the Most Merciful.)

﴾الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ﴿

(2. All praise and thanks be to Allah, the Lord of existence.)

Allah says, `My servant has praised Me.' When the servant says,

(الرَّحْمَـنِ الرَّحِيمِ )

(3. The Most Gracious, the Most Merciful.)

Allah says, `My servant has glorified Me.' When he says,

(مَـلِكِ يَوْمِ الدِّينِ )

(4. The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says,

(إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ )

(5. You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.' When he says,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ 

(6. Guide us to the straight path.) (7. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for.').''

These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''

Ref: www.qtafsir.com