Tafsir of Surah al-Isra: Ayah 1-3

The Miraculous Journey of al-Al-Isra 

(Glory is to Him who caused His slave to travel by night from the Sacred mosque to al-Aqsa mosque, whose surroundings We have blessed, to show him some of Our proofs. Indeed, He is the all-Hearing, the all-Seeing.

We gave Moses the Book and made it guidance for the Children of Israel, informing them, ‘Do not make other than Me as a worshipped guardian.’

O descendants of those whom We carried with Noah! Indeed, he was a grateful slave.) [Q 17:1-3]

The Night Journey and Revealing the Torah to Moses 

Anas bin Mãlik, may Allah be pleased with him, narrated that the Messengerﷺ said, ‘I was brought al-Burãq – it is a white and long animal that is bigger than a donkey and smaller than a mule. It stretches its hoof a distance equals to the range of its vision. I mounted it until I reached Jerusalem. I tied it to the ring that the Prophets of Allah used to tie their Burãqs to. 

Then I entered the mosque, and prayed two units of prayer. After that, I came out. Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk. Gabriel said, ‘You have chosen what agrees with the natural disposition.’

Then he took me to the heaven. Gabriel asked for permission at the gate of the heaven. He was asked, ‘Who are you?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes, it has been revealed to him.’ Then the gate was opened for us. I met Adam. He welcomed me, and prayed for me. 

Then Gabriel took me to the second heaven. He asked for permission at the gate of the heaven.  He was asked, ‘Who are you?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ The gate was opened for us. I met the two cousins – Jesus, the son of Maryam and John the son of Zachariah. They welcomed me and prayed for me. 

Then Gabriel took me to the third heaven. He asked for permission. He was asked, ‘Who are you?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ The gate was opened for us. I met Joseph, who was given half of all the beauty. He welcomed me and prayed for me. Then Gabriel took me to the fourth heaven. He asked for permission. He was asked, ‘Who are you?’ He said, ‘Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ I met Idrîs. He welcomed me and prayed for me. (Allah says, interpretation of meaning: (And We raised him to a high position.) [Q 19:57] Him in the ayah refers to Idrîs)

Then Gabriel took me to the fifth heaven. He asked for permission. It was said, ‘Who are you?’ He said, ‘Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ Then the gate was opened for us. I met Aaron. He welcomed me, and prayed for me. 

Then Gabriel took me to the sixth heaven. He asked for permission. It was said, ‘Who are you?’ He said, ‘Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ The gate was opened for us. I met Moses. He welcomed me, and prayed for me. 

Then Gabriel took me to the seventh heaven. He asked for permission. It was said, ‘Who are you?’ He said, ‘Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad.’ It was said, ‘Has it been revealed to him?’ He said, ‘Yes. It has been revealed to him.’ The gate was opened for us. I met Ibrahim, reclining against al-Bayat al-Ma’mour ‘the Most- Frequented House.’ Seventy thousand angels enter it every day, and they do not return to it –but always a fresh batch comes into it daily.

Then Gabriel took me to Sidrat al-Muntaha- It is a tree, whose leaves are so big like elephant ears, and its fruits are so big like big jars. When it was covered with what Allah willed for it to be covered with, it changed and no one can describe its beauty. 

Then Allah revealed to me what He willed to reveal. He made fifty prayers obligatory on me every day and night. I descended, and went to Moses. He asked me, ‘What your Lord made obligatory on your nation?’ I said, ‘Fifty prayers.’ He said, ‘Go back to your Lord, and ask Him to decrease the prayers since your nation cannot bear praying them. Indeed, I tested the Children of Israel, and knew them well.’ 

The Messenger returned to Allah. He said, ‘O my Lord! Make the prayer less on my nation.’ Allah decreased five prayers. The Messenger returned to Moses. He said, ‘Allah decreased five prayers.’ He said, ‘Your nation cannot bear praying them. Go back to your Lord and ask Him to decrease them.’ The Messenger said, ‘I kept on returning between my Lord, Exalted is He, and Moses until my Lord said, ‘O Muhammad! They are five prayers every day and night, and the reward of every prayer equals to the reward of ten prayers; thus, it becomes fifty prayers. Whoever intends to do a good act, but he does not do it, a reward will be recorded for him, and if he does it, ten rewards will be recorded for him. Whoever intends to do an evil act, but he does not do it, nothing will be recorded against him, and if he does it, a sin will be recorded against him.’ 

The Messenger said, ‘I descended until I met Moses, and told him about the matter.’ He said, ‘Go back to your Lord, and ask Him to decrease the number of the prayers.’ The Messenger said, ‘I have been returning to my Lord so much. I am shy now to do so.’’ 

Tafsir

(Glory is to Him who caused His slave to travel by night from the Sacred mosque to al-Aqsa mosque, whose surroundings We have blessed, to show him some of Our proofs. Indeed, He is the all-Hearing, the all-Seeing.)[1]

Allah caused His slave Muhammadﷺ to travel from the Sacred mosque in Mecca to al-Aqsa mosque in Jerusalem at night, and returned in the same night. Allah, Exalted is He, is free from whatever claims the disbelievers ascribed to Him, e.g. they said that He, Exalted is He, has a son, wife, and partner. 

 Allah caused His Messenger to travel to al-Aqsa mosque, whose surroundings He has blessed for its inhabitants, to show His slave and Messenger Muhammadﷺ some of His proofs, denoting His Oneness. 

Verily, Allah is all-Hearing of everything, e.g. what the disbelievers said about the Night Journey of the Prophetﷺ. Allah is all-Seeing of everything, e.g. He sees what the disbelievers do and nothing of their deeds is hidden from Him. His knowledge encompasses everything in the heaven and the earth.  

(Glory is to Him who caused His slave to travel by night…)

Describing the Messenger Muhammadﷺ as the slave of Allah constitutes the greatest honor. That is because being a slave of Allah is the greatest rank that man can attain. 

‘The perfect human being is the one who perfectly realizes the true concept of servitude to his Creator, Allah. He is the one who sincerely acknowledges his poverty and need before his Lord, Allah. He knows that he cannot manage his affairs without the help of Allah, even the slightest moment of his life. Therefore, the Messenger Muhammadﷺ is the closest creature to Allah, and the one, who has the greatest rank, and position since he acquires the perfect rank of servitude to Allah.’ 

Allah, Exalted is He, describes His Messenger Muhammadﷺ as His slave in the most honorable states when He caused him to make the Night Journey.

(…from the Sacred mosque to al-Aqsa mosque…)

This shows where the Night Journey began and ended.

The mosque in Mecca is described as the sacred because it is prohibited to violate its sanctity. 

The mosque in Jerusalem is described as al-Aqsa ‘the furthest’ because it is far from the sacred mosque in Mecca. 

Anas bin Mãlik, may Allah be pleased with him, narrated that the Prophetﷺ told them about the Night Journey. He said, ‘While I was in al-Hatym - ‘a semi-circular area beside the Kaaba, which is originally part of the Kaaba – someone came to me…’    [This area near the Kaaba is also called Hijr of Ishmael.] 

(…whose surroundings We have blessed…)

Praising al-Aqsa mosque by describing it as blessed. 

Allah, Exalted is He, has blessed al-Aqsa mosque by bestowing religious and worldly blessings on it.

As for the religious blessings, Allah made the area of al-Aqsa mosque the abode of many prophets, e.g. Ibrahim, Isaac, and Jacob - . 

Al-Aqsa mosque was the place of worship for many prophets.

Before changing the direction of the prayer to the Sacred mosque in Mecca, the direction of prayer was to al-Aqsa mosque in Jerusalem. 

As for the worldly blessings, Allah has made rivers flow and vegetation grow in as-Sham, where al-Aqsa mosque is located. 

(…to show him some of Our proofs.)

The wisdom for which Allah, Exalted is He, caused His prophet Muhammadﷺ to make the Night Journey was to show him some proofs, denoting His limitless ability, e.g. seeing the noble Prophets of Allah, and seeing some miraculous things in this universe. 

The commentators of the Quran mention some points when interpreting the aforementioned ayah. Some of which are as follows: 

• This ayah affirms the Night Journey that the Prophetﷺ made from the Sacred mosque in Mecca to al-Aqsa mosque in Jerusalem. 

As for ascending to the heaven, some scholars refer to the ayat of surah an-Najm to confirm it. Allah says, interpretation of meaning:

(By the star when it falls. Your companion has not deviated, nor has he aberrated. And neither he speaks out of his whim. Verily, the Quran is nothing but revelation revealed to him. He was taught by a strong angel, being prudent. Then he rose in his real form to the highest point of the horizon.  Then Gabriel drew near to Muhammad, and then he became closer until he was at a distance of two bow-lengths or closer than that. Then Allah revealed to His slave what He wanted to reveal.)[Q 53:1-10]

After mentioning prophetic narrations about this issue, imam ibn Kathîr said, ‘Al-Bayyhaqy said, ‘This context is a proof that ascension of Prophet Muhammadﷺ to the heaven took place at the same night of the Night Journey from Mecca to Jerusalem.’ His statement is true without any doubt nor suspicion.’ 

Imam al-Qurtuby said, ‘The Night Journey is confirmed by all hadîths books. Narrations of the companions of the Prophetﷺ about it is reported in all Islamic countries. Thus, they are authentic continuous narrations ‘mutawãtir.’’  

• The scholars differ about when the Night Journey took place. The most plausible opinion is that it took place sometime before the migration of the Messenger Muhammadﷺ to al-Madinah. 

• The scholars also differ about whether the Night Journey was while the Prophetﷺ was awake or asleep. Did he make the Night Journey by his soul and body or only the soul? 

Imam at-Tabarî said, ‘The correct opinion on this issue is that Allah took His slave Muhammadﷺ at night from the Sacred mosque in Mecca to al-Aqsa mosque in Jerusalem, as He informed His slaves in the Quran, and prophetic narrations affirmed it. Allah carried him on al-Burãq to al-Aqsa mosque. The Prophet Muhammad led the prophets and Messengers of Allah in the prayer there. Allah showed him some of His proofs. Saying that the Night Journey was only for the soul of the Prophetﷺ is unacceptable. That is because if it was so, the journey would not be evidence affirming his prophet-hood, nor a proof confirming his messengership. Neither those who disbelieved in him and denied the Night Journey, nor any person with sound disposition would deny a dream in which someone saw that he traveled to a far place. Allah has informed us in the Quran that he took his slave to al-Aqsa mosque and not the soul of His slave. It is unacceptable to say something that Allah did not say.’ 

Learned Lessons

• The Quran confirms the Night Journey of the Messenger Muhammadﷺ from the Sacred mosque in Mecca to al-Aqsa mosque in Jerusalem.

• The Messengerﷺ made the Night Journey by his soul and body. Allah has informed that He took His ‘slave’ in the Night Journey, and the word ‘slave’ includes the soul and the body of a person.

• Establishing the perfect power and ability of Allah as He took His Messengerﷺ from Mecca to Jerusalem, and brought him back to Mecca in short time, i.e. one night.

• The Messengerﷺ saw proofs, denoting the ability of Allah during the Night Journey. 

• The Night Journey from Mecca to Jerusalem refers to the unity of the messages of the prophets of Allah, which is to worship Allah alone, even if the direction of prayers changes.

(We gave Moses the Book and made it guidance for the Children of Israel, informing them, ‘Do not make other than Me as a worshipped guardian.’)[2]

Allah gave Moses the Torah to guide the Children of Israel to the straight path. Allah informed them that they must not worship other gods besides Him, Exalted is He, and make them their guardians, on whom they depend to manage their affairs.

Learned Lessons

• Allah honored Moses by revealing the Torah to him.

• It is obligatory to sincerely worship Allah alone, and not worship other gods besides Him, nor depend on anything other than Allah, Exalted is He.

(O descendants of those whom We carried with Noah! Indeed, he was a grateful slave.)[3]

O children of the righteous people, who believed in Noah, and Allah saved from drowning in the flood! Do not worship other gods besides Allah. Indeed, Noah was a thankful slave, who always thanked Allah for all His blessings.

Describing Prophet Muhammadﷺ and Noah as slaves of Allah is clear evidence, showing the true rank of the Prophets of Allah, that is to say, they are slaves of Allah.

Tafsir of Surah al-Kahf Ayah 7-8

The True Nature of the Worldly Life

Indeed, We have made whatever is on the earth adornment for it so that We test them as to who will do the best deed. We will certainly make whatever on earth, on the Day of Judgment, a flat empty land. 

[Quran: al-Kahf: 7-8] 

O Messenger! We, Allah, out of our wisdom, have made whatever is on the earth, e.g. animals, plants, rivers, palaces, etc. adornment for its inhabitants to test them as to who of them will do the best deeds. In other words, who will follow the commands of Allah and who will disobey them; who will swiftly comply with the commands of Allah; and who will not be deceived by the enjoyments of the worldly life. 

Moreover, out of Our wisdom, We, Allah, are going to make whatever on earth, on the Day of Judgment, an empty land.

The purpose of the two previous ãyãts is to further strengthen the heart of the Messengerﷺ, and console him because of the sadness he was experiencing due to the disbelievers’ insistence on rejection of Islam.

It is as if Allah was saying to His Messenger: Go and convey the Message that We have revealed to you; do not care about their insistence on disbelief; and do not feel any grief because of their position. We, out of Our wisdom, have made whatever on the earth to serve as enjoyments and test for its inhabitants so those who do good deeds will be distinguished from those who do the evil ones. Moreover, We, out of Our wisdom, will make whatever on the earth, on the Day of Judgment, an empty land, and after that, We will call people to account for whatever they did in the worldly life. 

Thus, be patient, O Messenger. Indeed, the disbelievers think that the Day of Judgment will not occur, but We are certain that it will. 

Introduction to Tafsir

The Quran is the speech of Allah, which He revealed to His Prophet Muhammadﷺ. Exerting efforts to memorize, understand its meanings, and reflect on lessons and wisdom behind its rules is one of the greatest endeavors; since it is known that the nobility of knowledge depends on the nobility of the subject matter being learned. 
There are numerous sciences of the Quran. The greatest kind of all is the science of Tafsir; since it explains the meanings of the speech of Allah. Al-Wãhdy, said:
The Quran is the foundation of sharî’a  sciences, and the compilation of religious rules. It contains texts of rules, clarification of lawful and unlawful activities, beneficial admonitions, healing lessons, and convincing arguments. Acquiring knowledge of the Quran is one of the most honorable, noblest, glorious, and distinct sciences; since nobility of knowledge depends on the nobility of the subject matter being learned. For the speech of Allah is the most honorable knowledge, learning its interpretation, its historical causes of revelations, and meanings of its vocabularies are the most honorable sciences. Of the nobility of this science is that it is impermissible to interpret it depending on intellect, contemplation, opinion, and reflection, without learning from those who were present when it was revealed, by studying their narrations about its interpretation. 
Like all sciences, the science of Tafsir of the Quran has principles upon which it is based. Knowing these principles helps understand it. We shall discuss in this section some concepts and principles of the science of Tafsir of the Quran. 

Definition of Science of Tafsir

Meaning of Tafsir

Linguistically, the word ‘Tafsir’ is derived from ‘fasar’, which means making something clear and bringing it into view. 
Technically, science of Tafsir means clarification of the meaning of the Quran , i.e. interpreting its meanings. 

Ruling on Learning Tafsir

Allah revealed the Quran to people so that they reflect on it. Allah says, interpretation of meaning:

This is a blessed Book that We revealed to you – O Messenger – so that they may reflect on its ayat, and so that those of understanding may remember. (Q 38: 29) 

It means this Quran, which Allah revealed to you – O Messenger - is a blessed book, so that people may reflect on its ayat, and abide by its guidance, and that people of understanding may remember what Allah has commanded them to do. 

Ruling on learning the knowledge of Tafsir is the same as the ruling on learning other kinds of Islamic knowledge. It is fard kifaya, i.e. if some people learn it, the rest will not be held responsible for not doing it. 

To clarify the matter, essentially, clarifying the meanings of the Quran has already been done by the scholars, so this part is fulfilled. On the other hand, transferring the meanings of the Quran from one generation to the next should continue to be done by some scholars.  As for laypersons, they should learn and understand from the Quran what helps them fulfill their religious obligations. 

Types of Tafsir

Tafsir is divided into a number of types, according to the angel of interpretation from which it is studied. 

How People Know Tafsir

Ibn Abbas said, ‘Knowledge of Tafsir is of four types: 1)Tafsir that is known from knowing Arabic language. 2) Tafsir that no one is pardoned not to know. 3) Tafsir that is known by the scholars. 4) Tafsir that no one knows except Allah.’ 

1. Tafsir known from knowing Arabic includes things such as words, phrases, and modes of speech, which are known to the Arabs; since the Quran has been revealed in their language.
2. Tafsir that no one is pardoned not to know includes things, such as knowledge of obligations, prohibitions, and principles of creed and ethics mentioned in the Quran. 
3. Tafsir that is known by the scholars includes what ordinary people cannot know by themselves, such as deduced rules from some ayat that only scholars can understand. 
4. Tafsir that no one knows except Allah includes knowledge of the true realties of the unseen and when they will happen, such as when the Day of Judgment will occur. 

How the Tafsir is Done

1. Tafsir by using narrations, such as narrations of the Prophetﷺ, and his companions, and their followers. 
2. Tafsir by intellectual reasoning and deduction, which is known as Tafsir bi-ar-ra’y, i.e. interpretation based on opinion.

What is the Dominant Trend in the Tafsir?

The dominant trend in the Tafsir refers to the inclination and tendency that is most prevalent in the interpretation done by a commentator. For example, does the commentator belong to the people of as-Sunna wal-Jãma’ , or al-Mu’tazila, etc.? Or, what type of knowledge is most dominant in the interpretation? Does it focus on linguistics, grammar, or narrations of the Prophetﷺ, etc.? 

Methods of Interpretation of the Quran

1. Interpretation of the Quran by the Quran

     Abdul-Allah ibn Mas’ud, may Allah be pleased with him, narrated that when Allah revealed, Allah says, interpretation of meaning: (Those who believe and do not mix their faith with ‘zulum’ injustice – those will have security, and they are the rightly guided.) [Q 6: 82], the Muslims felt uneasiness. 
They said, ‘O Messenger of Allah! There is no one of us but wrongs himself.’ The Messenger ﷺsaid, ‘That is not the meaning, i.e. ‘zulum’ does not mean injustice in the ayah. Have you not heard the statement of Luqmãn to his son: ‘Indeed, worshipping others besides Allah is great injustice. ’[Q 31: 13]?
In this narration, the Messengerﷺ interpreted the meaning of a word mentioned in [Q 6: 82] by another ayah in the Quran, [Q 31:13].

2. Interpretation of the Quran by the Sunnah of the Prophetﷺ 

   Allah says, interpretation of meaning: (And We have revealed to you – O Messenger – the Quran so that you may make clear to the people what has been revealed to them…) [Q 16: 44] 

In the previous ayah, Allah has clarified that the duty of the Messengerﷺ is to make clear the Quran to the people. The Messengerﷺ used to clarify the meanings of the Quran to his companions. For example, he would sometimes mention the interpretation, and then he would mention the interpreted ayah. Abu Hurayra, may Allah be pleased with him, narrated that the Messengerﷺ said: ‘When Allah loves a slave, He calls out Gabriel and says: 'I love so-and-so; so love him'. Then Gabriel loves him. After that he (Gabriel) announces to the inhabitants of heavens (the angels) that Allah loves so- and-so; so love him. Then the inhabitants of the heavens also love him and then make people on earth love him. This is the meaning of Allah’s statement, (Verily, those who believe and do righteous deeds – the most Merciful will endear them to His creations.)’ [Q 19: 96]

3. Interpretation of the Quran by the Statements of the Companions of the Messenger ﷺ

It is indisputable that the companions of the Messengerﷺ has a great rank in Islam. They possess this rank for many reasons; among which are the following: 
1) They met and accompanied the Messengerﷺ, and were present when the Quran was revealed. Thus, they knew the circumstances, the situations, and historical causes of revelations that accompanied it.
 2) They mastered the Arabic language; the language of the Quran. 
3) Their integrity and deep understanding are incontestable. 
   The companions used to refer to different sources in interpreting the Quran, such as the Quran, the Sunnah of the Messengerﷺ, the Arabic language, the people of the Scripture; i.e. the Jews and Christians, and their understanding and reasoning. An example of interpretation of the Quran by the companions, Umar ibn al-Khattab, may Allah be pleased with him, interpreted Allah’s statement (And when the souls are paired.) [Q 81: 7] as follows: ‘They are two men doing the same deed, and then they will enter Paradise or hellfire because of it. ’

4. Interpreting the Quran by the Statements of the Followers of the Companions of the Messenger ﷺ

The followers of the companions acquired knowledge of interpretation of the Quran directly from the Companions. They had deep understanding of the Arabic language, and their integrity is unquestionable. These qualities have made their interpretation of the Quran a source on which the scholars coming after them depend. For example, Allah says, interpretation of meaning: (And the tall palm-trees with shoots of fruit-stalks, piled one over another.) [Q 50: 10] Qatada, ‘Ikrima, and Mujahed, who were followers of the companions of the Messengerﷺ, interpreted the word originally read in the Quran ‘bãsiqãt’ and translated ‘tall’ as tall palm-trees. 

5. Interpreting the Quran by Using the Arabic Language

The Companions of the Messengerﷺ, their followers, and the scholars after them have resorted to the Arabic language to interpret the meanings of the Quran. That is because the Quran was revealed in Arabic and used its modes of speech. There are examples in the books of Tafsir demonstrating that the Companions and their followers used to resort to the Arabic language to understand meanings of the Quran that they did not understand. Mujahed narrated that Abdul-Allah ibn Abbas, may Allah be pleased with him, said, ‘I have not known the meaning of (‘fãtir’ (creator) ‘as-samawãt’ the heavens), until two Bedouins came to me quarrelling. One of them said, ‘I ‘fatartuhã’ ‘created, and made’ it. ’  This example illustrates that ibn Abbas, the Companion of the Messengerﷺ, did not know that the word ‘fãtir’ meant ‘create and make’ until he heard the Bedouins saying the word, indicating that it meant ‘create and make.’ Therefore, the scholars vehemently warn of interpreting the Quran by someone who does not know the Arabic language. Mujahed said, ‘It is impermissible for someone who believes in Allah and the Last Day to interpret the Quran if he does not know the language of the Arabs.” 

6. Interpreting the Quran by Opinion 

 In this type of Tafsir, the commentator of the Quran interprets the Quran by depending on intellectual reasoning after having knowledge of sciences needed in interpreting the Quran, such as knowledge of the Arabic language, historical causes of revelations, and abrogating and abrogated ayat. It is divided into two kinds: 
A) Praiseworthy Interpretation by Opinion, which agrees with conditions required for interpreting the Quran, such as being in agreement with the Quran, the Sunnah, and the Arabic language. 
B) Dispraised Interpretation by Opinion, which disagrees with the conditions required for interpreting the Quran, e.g. disagrees with sharî’a rules, and disagrees with the rules of the Arabic language. 

Types of Differences in Tafsir

A) Difference of Diversity: This happens when there is more than one interpretation of a given word or phrase in the Quran; however, the meaning does not contradict other interpretations. 
For example, the commentators of the Quran gave different interpretations for ‘as-sirãt al-mustaqîm, the straight path’ in Surah al-Fatihah [Q 1:6]. Some commentators said that it means the Quran, some said that it means Islam, and others said that it means following as-Sunnah wa-al-Jama’ah. Apparently, these are different descriptions; however, they all refer to one thing, i.e. the straight path. Whoever follows the Quran, follows the straight path. Similarly, whoever follows Islam, follows the straight path, and whoever follows as-Sunnah wa-al-Jama’ah, follows the straight path. Thus, there are no contradictions. They are varieties of descriptions, i.e. diversity. 

B) Difference of Contradiction: This happens when there is more than one meaning for a word or phrase in the Quran, and it is impossible to interpret the given word or phrase according to all the meanings. In such a case, scholars resort to principles of preferring one meaning to others. For example, Allah says, interpretation of meaning: (Arguing with you – O Prophet – concerning the truth after it had become clear …) [Q 8: 6], some scholars said that those who argued were the disbelievers; other scholars said that they were the believers. 
 

Be Khadija or ‘Aisha, Allah's Decree is the Best for Us

I remember Karîma’s longing for having children years ago. She had been married for ten years, but in spite of all her and her husband's efforts, they had been unsuccessful in procreating children.

Besides Karîma's craving for children, there was another reason intensified her yearning. Her husband was the only male in his family and his mother and sisters were anxiously waiting for his offspring.

Poor Karîma! What could she do? Nothing, only seeking medical help, along with making the earnest prayer to Allah to grant her and her husband their long-sought request.

At the school where she worked, all her colleagues and friends knew her story. Whenever they saw her smiling at or stroking a child’s hair, they would say, "O Allah! Grant her offspring."

At last, Karîma's dream was realized. Allah blessed her with a beautiful boy. Upon his birth, she forgot the gloomy years of anxiety and she thought that she got all what she wanted.

However, after some time, she and her husband hankered for having a brother or sister for their son with whom he could play and whereby their happiness would be perfect.

To their satisfaction, this time their dream was realized after short-time medical treatment and their son had a beautiful sister.

Karîma was extremely happy. She thought all her sorrows and worries regarding having children ceased. She decided to concentrate her efforts on bringing up her little ones, who filled her life with joy and changed the dark nights of her life into bright days.

She thanked Allah deeply for His blessings on her and her husband as He granted them their dearest request after they almost had lost hope of having it because they were growing old.

When their daughter became two years old, to her astonishment, her husband asked her to seek medical help to have a new baby because he wanted to have a big family.

 She exclaimed,

"What?!! Hasn’t Allah blessed us with these two beautiful children? Shouldn't we thank Him day and night, instead of spending our energy and wealth in seeking more children?"

Yet, she would spare no effort to make her husband happy as she loved him greatly. She reluctantly agreed to seek medical help as long as having a big family would satisfy her beloved husband.

After painful medical treatment, Karîma gave birth to twin boys, but they had complicated health problems. If they lived, they would live motionless in their beds. They would need her constant assistance for the slightest needs of their lives, and they would not go to school because they were mentally ill.

Karîma's faith was strong, and she submitted to the decree of Allah, for she knew that what He chooses for His slave is the best.

Karîma's life changed completely, and her time was fully occupied with endless responsibilities, the heaviest of which was taking care of her ill children and their medication needs.

 In spite of her steadfast faith in Allah, she sometimes felt there is no color in this life but black because of the unbearable pains she was enduring after the birth of her ill children.

Sometimes, she blamed herself, saying,

“Wasn’t I happy before the birth of the ill children?

 Why didn’t I accept thankfully what Allah granted me?

 Is Allah punishing me for being ungrateful to His blessings on me?"

 Countless unspeakable questions bewildered her weary brain whenever she contemplated her situation.

One evening, she was sitting on a chair, enormously engrossed in her exhausting questions, and suddenly remembered Kadijah and ‘Aisha, may Allah be pleased with them, the wives of the Prophet, salla Allah alayyhi wa sallam. She remembered that Allah endowed each one of them with a distinctive merit, which the other did not have. Khadîja, may Allah be pleased with her, was the mother of the Prophet's children and the one who supported him in the early days of Islam. As for Aisha, may Allah be pleased with her, she did not give birth to children, but she was the one who imparted invaluable knowledge to the Muslim nation.

Karîma sprang out of her chair as she realized that contemplating on this piece of information was the answer for her questions. Like a completed puzzle, she saw the full picture of her life experience. She realized that life was not only getting what she wanted, but it is a journey. Each person has his distinctive role that he should fulfill. Someone may have children, while another is childless; someone is rich, while another is poor; someone is healthy, while another is ill. The circumstances of people differ, and accordingly their roles in life differ.

We must have firm belief that Allah's Decree is the Best for us.

Virtues & Characteristics of Surah al-Fatihah

Surah al-Fatihah has many virtues, and great characteristics mentioned in the Prophetic Sunnah, among which are the following:

• It is the greatest surah in the Quran. Abû Sa’eed bin al-Mu’llã, may Allah be pleased with him, said: “The Prophetﷺ passed while I was praying, and he called me, but I did not go to him until I finished the prayer. He said, ‘What prevented you from coming to me?’ I said: ‘I was praying.’ He said, ‘Has not Allah said,

(O you who believe! Obey Allah and the Messenger if they invite you to what gives you life…) [Q 8:24]? Then he said: ‘Shall I teach you the greatest surah in the Quran before I leave the mosque?’ Then, The Prophetﷺ was about to leave the mosque; thus, I reminded him of his statement. He said: ‘Praise be to Allah, the Lord of the worlds.’ It is the Seven oft-Repeated Ayat, and the Glorious Quran, which is revealed to me.’”  

• It is light. No Prophet before Prophet Muhammadﷺ was given it. Ibn Abbas, may Allah be pleased with him, said: “While Gabriel was sitting with the Prophetﷺ, he heard a creaking sound above him. He lifted his head. Then he said: ‘This is a gate that has been opened in the heaven today. It has never been opened before today. Then an angel descended through it.’ He said: ‘This is an angel who has descended to the earth, and he has never done so before today.’ He greeted them, and said: ‘Rejoice! You have been given two lights, and no Prophet was given them before you. They are the Opening of the Book, and the concluding ayat of surah al-Baqarah. Whenever you recite any letter from them, you will be given your request.’” 

• When reciting it, confiding takes place between Allah and His slave. Abû Hurarya, may Allah be pleased with him said: “I heard the Messengerﷺ saying: ‘Allah, be exalted, said: ‘I have divided the prayer between Me and My slave into two halves, and My slave shall have what he has asked for.’ If the slave says: ‘Praise be to Allah, the Lord of the worlds.’ Allah, be exalted, will say: ‘My slave has thanked Me.’ If he says: ‘The most merciful, the giver of mercy.’ Allah, be exalted, will say: ‘My slave has praised Me.’ If he says: ‘The Master of the Day of Judgment.’ Allah will say: ‘My slave has exalted Me.’ If he says: ‘You alone, we worship, and You alone, we ask for help.’ Allah will say: ‘This is between Me and My slave, and My slave shall have what he has asked for.’ If he says: ‘Guide us to the straight path. The path of those whom You have blessed, not of those who have incurred Your anger, nor of those who have gone astray.’ Allah will say: ‘This is for My slave, and My slave shall have what he has asked for.’” 

• No prayer will be accepted from whoever does not recite it: Ubãda bin as-Sãmit, may Allah be pleased with him, reported that the Prophetﷺ said: “No prayer will be accepted from whoever does not recite the Opening of the Book.” 

• It is a healing ‘ruqya’ heavenly protection, by the permission of Allah, be exalted. Abû Sa’eed al-Khudry, may Allah be pleased with him, reported, “Some of the companions of the Prophetﷺ went on a journey. They reached a place where there were some Arab tribes, and asked them for accommodation. However, they turned down their request. The chief of the tribe was stung then, and the people of the tribe did their best to treat him, but their attempts were in vain. Some people of the tribe said, “How about going to those people who have just settled in our area. Some of them may have treatment.” They went to them, and said, “O people! Our chief has been stung, and we have tried to treat him, but it was in vain. Can anyone of you help us? One of them said, “Yes. I can offer him ruqya ‘reading specific supplications approved by Islamic Shari’a for seeking treatment.’ However, by Allah! We asked you for accommodation, and you turned down our request. I will not offer the ruqya until you give us some wage for doing so.’ They agreed to give them a flock of sheep. He went to their chief, and spitted over him while reciting surah al-Fatihah. The chief immediately became all right, and got up and walked as if he was released from a rope that was tight fastened. The people of the tribe gave them the agreed wage. Some of the reciter’s companions said, ‘Let’s divide the wage among us.’ However, he refused and said, ‘Do not do so. Wait until we go to the Prophetﷺ, tell him what happened, and know what he will command us to do.’ Then they went to the Messengerﷺ, and told him the story. He said to the man, ‘How do you know that surah al-Fatihah is ruqya?’ Then he said, ‘You have done the right thing. Divide the wage among you and give me a share from it.’ Thereupon, the Messengerﷺ laughed. 

Revelation ‘al-Wahy’

Almost every nation on earth believes in a creed, and follows its teachings and instructions. Any nation that does not believe in a specific creed has no religion.

Since the dawn of history, man instinctively looks for the reason for his existence on earth; that is to say, the reason for his existence in this vast universe. He wants to get  answers for the questions raised in his mind, such as, ‘Who has created me? What is the goal behind my existence?’

The urge to have and adhere to a specific creed is just like all other instinctive drives that man needs to satisfy. For example, the instinct of hanger leads man to work hard to get sustenance to live. Likewise, the instinct of believing in a specific creed leads man to think about things like, ‘from where he came, and where his end will be’; think about this universe, ‘who has created it, what and how will be its end.’ Such inquires make him discover that this universe must have a Creator. 

Allah, out of His mercy, sent messengers to guide people to the right path for knowing the Creator, how they worship Him, and what the result will be if they obey or disobey Him, etc.

Throughout history, there have been only two types of creed: divine creeds, and philosophical and intellectual creeds. 

The source of divine creeds is the Creator, and His messengers convey His revelation. On the other hand, the source of man-made creeds is human intellect, and then thinkers and philosophers convey them.

All creeds, whether divine or man-made agree on distinguishing between good and evil, and hold that virtuous deeds are good, and vicious deeds are bad. The basic difference between the two types of creed is that divine creeds draw their teachings from the Creator. On the other hand, man-made creeds build people’s life on intellectual principles whose founders agree to adhere to.

 Divine Revelation

Human intellects differ from a person to another. Some are smart and others are stupid. Likewise, people vary in their knowledge according to their ability to deduce and infer from information available everywhere in the universe. Therefore, Allah has not left man a salve to his defect understanding, which is likely to arrive at the wrong conclusion. Allah, out of His mercy, sent messengers to guide people to the right path regarding whatever they need in this life and the hereafter.

Those messengers received the message of Allah through revelation.

Definition of Revelation ‘Wahy’

In the Arabic language, ‘wahy’ is derived from ‘waha, or awha’. It means inspiration, signal, message, command, and gesture, the meanings of which can be summarized as ‘informing others secretly.’

Ar-Rãghb al-Asfahãny said: ‘Essentially, wahy means a quick signal.  It is done by means of symbols, sound, gestures of some organs, and writing. 

Types of Revelation According to its Linguistic Meaning

1. Instinctive inspiration to man. For example, Allah inspired the mother of Moses to breastfeed her son. Allah says, interpretation of meaning: (We inspired the mother of Moses, saying: ‘Breastfeed him…’)[Q 28:7]

2. Instinctive inspiration to animals. For example, inspiration to the bees. Allah says, interpretation of meaning: (Your Lord inspired the bees, saying: ‘Make your homes in the mountains, and the trees as well as in trellis that man makes.)[Q116:68]

3. Allah’s inspiration to non-living things. Allah says, interpretation of meaning :( He completed the creation of the seven heavens in two days. And He inspired in each heaven its required function…)[Q41:12]

4. Allah’s inspiration to the angles. Allah says, interpretation of meaning: (Remember when your Lord revealed to the angels, “I am with you, helping you. Therefore, make firm those who believed.”)[Q8:12]

5. A quick signal by an organ. For example, Prophet Zachariah signaled to his people, as stated in the Quran, interpretation of meaning: (Then, he came out to his people from the sanctuary, and signaled to them to glorify Allah in the morning and the evening.)[Q19:11]

6. Satan’s temptations. Allah says, interpretation of meaning:(In the same manner, We have made for every prophet an enemy – devilish people and jinn, deceivingly suggest one another beautified speech…)[Q6:112]

Definition of Revelation ‘wahy’ in Islamic Shari’ah  

Allah informs one of His prophets of a Shari’ah ruling and the like. 

Allah: it means that according to Islamic Shari’ah that the only source of divine revelation is Allah, be exalted.

Allah informs: it includes all types of revelations that Allah reveals to His prophets.

One of His prophets: according to Islamic Shari’ah, the divine revelation is revealed only to the Prophets of Allah.

Shari’ah ruling: it indicates the nature of the revealed thing.

And the like: it is added to refer to things such as stories that are mentioned in the revelation.

Types of Revelation According to Shari’ah Meaning

1. In dreams: This is the first level of revelation. Aisha, may Allah be pleased with her, said: ‘The beginning of divine revelation to the Messengerﷺ was seeing good visions. He never saw any dream but it came true like the break of day.’ 

Alqama bin Qays, the companion of Abudl-Allah bin Mas’ûd, said: ‘The first thing that the Prophets are given is seeing visions so that their hearts become assured. Then divine revelation comes when they are awake.’ 

2. Allah speaks directly to one of His slaves. For example, Allah spoke directly to Moses. Allah says, interpretation of meaning: (Allah spoke directly to Moses.)[Q4:164]

3. A strong feeling that Allah creates in the heart of His prophet i.e. it is like something he perceives by the five senses so that he neither resists, nor doubts it. The Messengerﷺ said: ‘Verily, Gabriel made me strongly perceive that no soul will die unless it completely takes its full sustenance. Thus, fear Allah, and seek sustenance lawfully.’  

4. Divine revelation by means of angel Gabriel. The Quran is revealed by this means. Allah says, interpretation of meaning, (Say,  ‘It has been truthfully revealed by Gabriel from your Lord that it may make firm those who believe and as guidance and good news for the Muslims.)[Q16:102] 

These types of revelation have been mentioned in the following ãyã: 

(It is not possible for a human being that Allah should speak to him except by way of revelation, behind a veil, or send a messenger, who reveals, by His permission, what He wants. Indeed, Allah is all-High, all-Wise.)[Q42:51]