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Published on January 24th, 2019 | by Eaalim Institute | Views: 527

Reading Quran

Reading Quran

Reading Quran and hadith out of context (Animated Explanation) | Subtitled”Reading Quran”


The religion of peace,love,toleranca and affableness What do yuo know about it?.Increase you knowledge though
free Quran Education” Ou youtube


Reading Quran and hadith out of context – Omar Suleiman

Rasulullah ﷺ actually feared more than anything else,

a person reading the Qur’an out of context.

So if even the Qur’an can be read out of context,

what about the ahadith of the Prophet ﷺ?

And the sayings of the ‘Ulama who are not as careful,

as, you know, divine revelation can be.

If even divine revelation,

in it’s wording and meaning can be taken out of context,

and can be used for a dangerous purpose,

then what about studying hadith?

“Reading Quran”

And so there are multiple ahadith that come in regards to this.

For example,

the hadith of the 72 sects.

The Prophet ﷺ mentions the Ummah,

dividing into 72 setcs.

OK well, are the sects…

First of all is,

when the Prophet ﷺ says 72 sects,

is the Prophet ﷺ literally saying 72

or is a “Sab’iin fii lughatilarabiyyah al-katsrah“?

“Ta’nil katsrah“, right?

Does it mean abundance?

The 72 mean abundance.

Did the Prophet ﷺ really mean 72

or did the Prophet ﷺ simply mean there is abundance of sects?

OK. Are all of these sects non-Muslims or are they Muslims?

Is that mean that there is only one sect of Islam that’s Muslim?

And that they’re all non-Muslims?

“Reading Quran”

Or does that mean they’re…

You know, they are misguided in certain ways, but they’re still part of the Ummah,

because the Prophet ﷺ says that my Ummah will divided into 72 sects.

So, does that mean that we start to say anyone that’s not upon this truth,

the way that we understand to be the truth,

is, you know, is in Hellfire eternally, is a non-Muslims?

How do we understand all these things?

It’s extremely dangerous for a person to just go and read it. Also…

In understanding some of the very-very…

The very subtle meaning.

And this is something I think you guys as a students of Arabic can appreciate.

How one “فِي” versus “لِي” can change the entire meaning.

So for example in the discussions of Al-Bid’ah, innovations.

What constitutes Al-Bid’ah?

When the Prophet ﷺ says,

مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ
(Hadith Arbai’n Imam Nawawi No. 5)

“Whoever innovates into this affair of ours (i.e., Islam),”

“that which is not in it,”

“Will have it rejected (by Allah).”

Now, if I was to say,

مَنْ أَحْدَثَ “لِي” أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ

Does it change the meaning or not?


OK. In fact that Imam Al-Qarafi rahimahullahu ta’ala, he said,

مَنْ أَحْدَثَ “فِي” أَمْرِنَا

(The meaning) is bid’ah.

مَنْ أَحْدَثَ “لِي” أَمْرِنَا

(The meaning) is sunnah.

OK. Which means to find ways.

If you change the “fii amrina“.

فِي أَمْرِنَا
means if you innovate within the Religion itself.

“Reading Quran”

لِي أَمْرِنَا
means to use things,

to spread and establish Sunnah,

is Sunnah in and of itself.

Remember we talked about Fathu Al-Dzari’ah.

Opening the ways to a Sunnah.

So for example…

the use of microphone.


So that the people can hear someone in the Salah, right?

Now, Allahu A’lam.

Now, it could become bid‘ah for example if you start changing the microphone,

because… you know where technology is going, right?

So, no matter how you read into it,

somehow it’s gonna make you sound like Syaikh Maher Al Mueaqly (Qur’an reciter).

It’s gonna make you sound like Syaikh Husary.

Allahua’lam where it’s going, right?

This idea of using the mic and the sound system, so on so forth.

But using a microphone so that people can hear.

So, a large distance can be covered.

So, more people could hear the azan, is a bid’ah?

No. It would not be bid’ah,

on the basis of that understanding it would actually be something that’s beloved.

You’re allowing more people to live the Sunnah.

You’re allowing more people to understand the Sunnah and to take from it.

Also sometimes there is a hadith,

you know, so for example…

Those you that are in the Sahih Al-Bukhari class in Valley Ranch Masjid,

we mention,

“Raddu As-salaam”, responding with the salam,

to someone who’s not Muslim,

The Hukum of it, the ruling of it.

The Prophet ﷺ said that,

if someone from the Christians, from the Jews, says salaam to you,

then you should say, “Wa ‘alaikum.”

“And upon you.”

However the vast majority of Scholars say,

if Christians or Jews say “Assalamu ‘alaikum” to you,

you should say, “Wa ‘alaikumussalaam.”

How is it that they rejected, you know, a clear hadith?

Alright. The context of it.

That back then, Bani Quraidah, and Bani Nathir, and Bani Qaynuqa, and so on so forth,

they used to say to the Prophet ﷺ,


“As-Saam” obviously is not salaam.

“As-Saam” would be, you know, wishing death,

and sickness, and curse upon a person.

But they say really-really fast,

“Reading Quran”

so you couldn’t understand if they were saying “As-Saam” or “As-Salaam”.

Is it are they wishing death on you,

or they wishing peace on you.

So the Prophet ﷺ said respon with “Wa ‘alaikum“.

However the vast majority of the ‘Ulama, of the Scholars,

they said to respond “Wa ‘alaikumussalaam“,

if you hear them say “Assalaamu ‘alaikum“.

That would constitute an apparent rejection of the hadith,
but it’s not a rejection of the hadith.

“Reading Quran”

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