The meaning of the pronoun “We” as used in the Qur’an

 

Why does the Quran use the term
"we" in its ayats?

Many non-believers believe that this may be in reference to Jesus?

Praise be to Allaah.

It is a feature of literary style in Arabic that a person may refer to
himself by the pronoun nahnu (we) for respect or glorification. He may also use the
word ana (I), indicating one person, or the third person huwa (he). All
three styles are used in the Qur’an, where Allaah addresses the Arabs in their own
tongue. (Fataawa al-Lajnah al-Daa’imah, 4/143).

“Allaah, may He be glorified and exalted, sometimes
refers to Himself in the singular, by name or by use of a pronoun, and sometimes by use of
the plural, as in the phrase (interpretation of the meaning): ‘Verily, We have given
you a manifest victory” [al-Fath 48:1], and other similar phrases. But Allaah never
refers to Himself by use of the dual, because the plural refers to the respect that He
deserves, and may refer to His names and attributes, whereas the dual refers to a specific
number (and nothing else), and He is far above that.” (Al-‘Aqeedah
al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75).

These words, innaa (“Verily We”) and nahnu
(“We”), and other forms of the plural, may be used by one person speaking on
behalf of a group, or they may be used by one person for purposes of respect or
glorification, as is done by some monarchs when they issue statements or decrees in which
they say “We have decided…” etc. [This is known in English as “The
Royal We” – Translator]. In such cases, only one person is speaking but the
plural is used for respect. The One Who is more deserving of respect than any other is
Allaah, may He be glorified and exalted, so when He says in the Qur’an innaa
(“Verily We”) and nahnu (“We”), it is for respect and
glorification, not to indicate plurality of numbers. If an aayah of this type is causing
confusion, it is essential to refer to the clear, unambiguous aayaat for clarification,
and if a Christian, for example, insists on taking ayaat such as “Verily, We: it
is We Who have sent down the Dhikr (i.e., the Qur’an)” [al-Hijr 15:9 –
interpretation of the meaning] as proof of divine plurality, we may refute this claim
by quoting such clear and unambiguous aayaat as (interpretation of the meanings): “And
your god is One God, there is none who has the right to be worshipped but He, the Most
Beneficent, the Most Merciful” [al-Baqarah 2:163] and “Say: He is Allaah,
the One” [al-Ikhlaas 112:1] – and other aayaat which can only be interpreted
in one way. Thus confusion will be dispelled for the one who is seeking the truth. Every
time Allaah uses the plural to refer to Himself, it is based on the respect and honour
that He deserves, and on the great number of His names and attributes, and on the great
number of His troops and angels.” (Reference: Al-‘Aqeedah
al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 109). And Allaah
knows best.

 

Commentary on the verse “so wherever you turn (yourselves or your faces) there is the Face of Allaah”

 

Could you explain the following ayaah? If Allah is above the heavens, why is Allah face there wherever you face?


I am only asking this because I was explaining that Allah was above the heavens to somebody, and he qouted this ayah; I could not respond to him after that.


Al-Baqarah - 2:115


And to Allâh belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allâh (and He is High above, over His Throne). Surely! Allâh


is All-Sufficient for His creatures' needs, All-Knowing.

Praise be to Allaah.
 

 

Firstly: 

We are obliged to believe that Allaah has risen
above His throne in a manner that befits His majesty, not in a manner that resembles human movement, and to believe that Allaah has a Face that is
not like the faces of His creation. 

So we should not go astray when interpreting
verses and we must not distort their meanings; we should follow the views of the righteous salaf concerning that. 

With regard to the tafseer (commentary) on this
verse, Shaykh Ibn ‘Uthaymeen said: 

If you ask whether every mention of the wajh
(face) with reference to Allaah means the Face of Allaah which is one of His attributes, the answer is that this is the basic principle. Allaah
says (interpretation of the meaning): 

“And turn not away those who invoke their
Lord, morning and afternoon seeking His Face”

[al-An’aam 6:52]. 

“And who has (in mind) no favour from anyone
to be paid back,

Except to seek the Countenance of his Lord,
the Most High.

He surely, will be pleased (when he will
enter Paradise)”

[al-Layl 92:19-21] 

And there are other similar verses. 

The basic principle is that what is meant by
wajh is the Face of Allaah which is one of His attributes. But there is a verse concerning which the mufassireen differed, which is this verse
(interpretation of the meaning): 

“And to Allaah belong the east and the west,
so wherever you turn (yourselves or your faces) there is the Face of Allaah”

[al-Baqarah 2:115] 

Some of them said that what is meant by wajh here is
direction, because Allaah says (interpretation of the meaning): 

“For every nation there is a direction to
which they face (in their prayers)”

[al-Baqarah 2:148] 

So what is meant by wajh here is
direction, so “there is the wajh of Allaah” means there is the direction of prayer which Allaah accepts. 

They said: because when travelling, if a person
offers naafil prayers he can pray in whatever direction he is facing. 

But the correct view is that what is meant by
wajh here is the Face of Allaah. So wherever you turn there is the Face of Allaah, because Allaah encompasses all things, and because it was
proven from the Prophet (peace and blessings of Allaah be upon him) that when the worshipper stands to pray, Allaah in front of him. Hence it
is forbidden for the worshipper to spit in front of him, because Allaah is in front of him. So if you pray in a place where you do not know where
the qiblah is, but you do your best to figure it out and pray, and the qiblah is in fact behind you, then Allaah is in front of you even in this
situation. 

This is the correct meaning which is in
accordance with the apparent meaning of the verse, and the first meaning does not in fact contradict it. 

So the two meanings do not contradict one
another. 

It should be noted that this mighty Face which
is described in terms of majesty and honour cannot be fully encompassed by human descriptions and imagination. Rather everything that you can
think of, Allaah is above that and is greater. 

“but they will never compass anything of His
Knowledge”

[Ta-Ha 20:110 – interpretation of the
meaning] 

With regard to the verse (interpretation of the
meaning): 

“Everything will perish save His Face”

[al-Qasas 28:88] 

What this means is that everything will perish except His Essence of which s His Face is one of
the attributes. 

Sharh al-‘Aqeedah al-Waasitiyyah
by Ibn ‘Uthaymeen, 1/243-245. 

We should not compare the Creator to His
creation and imagine Him in terms of His creation, for Allaah is as He has said of Himself (interpretation of the meaning): 

“There is nothing like Him”

[al-Shoora 42:11] 

So Allaah has risen above His Throne, and He
faces the worshipper when he prays, and there is no contradiction between them with regard to Allaah. 

Some people were similarly confused about the
issue of Allaah descending during the last third of the night to the lowest heaven. They said that the night is not the same throughout the earth,
so how can Allaah descend during the night and day at the same time? 

Shaykh Ibn ‘Uthaymeen said: 

Later generations who knew that the earth is
round and that the sun revolves around the earth said: how can He descend during the last third of the night, when the last third of the night
moves from the Kingdom of Saudi Arabia and goes to Europe and areas nearby? We say: now you are comparing the attributes of Allaah to the
attributes of created beings. If you believe it you do not have to do anything beyond that, so do not ask how. 

Rather say: When it is the last third of the
night in the Kingdom of Saudi Arabia, then Allaah descends, and when it is the last third of the night in America, Allaah descends then as well. 

So our attitude is that we believe what has reached us via Muhammad (peace and blessings
of Allaah be upon him), and that Allaah descends to the lowest heaven when there is one third of the night left, and says, “Who will call upon Me,
that I may answer him? Who will ask of Me, that I may give him? Who will ask My forgiveness that I may forgive him?”  

Sharh al-Waasitiyyah,
2/437. 

And Allaah knows best.

Tafseer of the aayah “And you might have seen the sun, when it rose, declining…”

 

Please explain the following verse.


“And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayaat (proofs, evidences, signs) of Allaah. He whom Allaah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the Right Path)”
[al-Kahf 18:17 –interpretation of the meaning]

Praise
be to Allaah. 

Shaykh Ibn Sa’di (may Allaah have mercy on him) said: 

Allaah protected them from the sun, so He guided them
to go into a cave, and when the sun rose it declined to the right and
when it set it declined to the left, so that its heat would not reach
them and cause their bodies to decay. 

“while they lay in the midst of the Cave” 

i.e., in the middle of the cave which was a spacious
area. That was so that they might have some air and breezes, and so
that they would not decay or disintegrate in a narrow space, especially
since they remained there for so long. This was one of the Signs of
Allaah which points to His power and His mercy towards them, and it
was a response to their prayers, and guided them and took care of them.
Hence Allaah says (interpretation of the meaning): 

“He whom Allaah guides, he is the rightly-guided”,
i.e., there is no way to attain true guidance except from Allaah, for
He is the true Guide who shows the way to that which is best in this
world and in the Hereafter. 

“but he whom He sends astray, for him you will find
no Wali (guiding friend) to lead him”

i.e., you will not
find anyone to help him or guide him towards that which is good for
him, because Allaah has decreed that he is to be misguided and there
is none who can overturn His ruling. 

See Tayseer al-Kareem al-Rahmaan, p. 472.

 

What are the "good righteous deeds that last"?

 

What are the "good righteous deeds that last" that are mentioned in the aayah (interpretation of the meaning):


"But the good righteous deeds that last, are better with your Lord for rewards and better in respect of hope"[al-Kahf 18:46]?

Praise
be to Allaah.  

Al-Shanqeeti (may Allaah be pleased with him) said:

The scholarly opinions concerning the "good righteous
deeds that last" all boil down to one thing: they are all actions
which are pleasing to Allaah, whether we say that they are the five
daily prayers, as was narrated from a group of the salaf, including
Ibn 'Abbaas, Sa'eed ibn Jubayr, Abu Maysarah and 'Umar ibn Sharhabeel;
or that it means [the phrases], "Subhaan-Allaah wa'l-hamdu Lillaah
wa laa ilaaha ill-Allaah, wa Allaahu akbar, wa laa hawla wa laa quwwata
illa Billaah il'Ali il-'Azeem (Glory be to Allaah, praise be to
Allaah, there is no god but Allaah, Allaah is most great and there is
no power and no strength except in Allaah, the Exalted, the Almighty)".
This is the view of the majority of scholars. Indication of that was
narrated in marfoo' ahaadeeth narrated from Abu Sa'eed al-Khudri, Abu'l-Darda',
Abu Hurayrah, al-Nu'maan ibn Basheer and 'Aa'ishah (may Allaah be pleased
with them).

This phrase, "the good righteous deeds that will
last" is a general phrase which includes the five daily prayers
and the five phrases mentioned above (Subhaan-Allaah, etc), as
well as other deeds which are pleasing to Allaah, because they will
abide and will not fade away or vanish like the adornments of the life
of this world, and because they are also done in the manner that pleases
Allaah…

The benefit of the parables in the Qur’aan

 

We see many parables coined in the Qur’aan. What is the benefit of these parables?

Praise
be to Allaah.  

Shaykh al-Shanqeeti
(may Allaah have mercy on him) said in his commentary on the aayah (interpretation
of the meaning): 

“And indeed We have
put forth every kind of example in this Qur’aan, for mankind. But, man
is ever more quarrelsome than anything” [al-Kahf 18:54] 

In this and similar parables in the Qur’aan there are
great lessons and rebukes which make the truth clear, but no one can
understand their meaning except people who have knowledge, as Allaah
says (interpretation of the meaning): 

“And these similitudes
We put forward for mankind; but none will understand them except those
who have knowledge (of Allaah and His Signs)” [al-‘Ankaboot 29:43] 

Part of the wisdom behind putting forth these parables
is to make people think, as Allaah says (interpretation of the meaning):                                                                                                  

“Such are the parables
which We put forward to mankind that they may reflect” [al-Hashr 59:21] 

Elsewhere Allaah explains that by means of these parables
and their explanation of the truth, Allaah guides some people and sends
others astray, as He says in the aayah (interpretation of the meaning): 

“Verily, Allaah is
not ashamed to set forth a parable even of a mosquito or so much more
when it is bigger (or less when it is smaller) than it. And as for those
who believe, they know that it is the Truth from their Lord, but as
for those who disbelieve, they say: ‘What did Allaah intend by this
parable?’ By it He misleads many, and many He guides thereby. And He
misleads thereby only those who are Al-Faasiqoon (the rebellious, disobedient
to Allaah” [al-Baqarah 2:26] 

Undoubtedly those who respond to their Lord are those
who are wise and who ponder the meaning of the parables and they benefit
from the explanation of the truth contained therein; those who do not
respond to Him are those who do not ponder their meanings, and they
do not understand the truths that are explained to them. 

The first group are those of whom Allaah says (interpretation
of the meaning): 

“and many He guides
thereby” [al-Baqarah 2:26] 

The second group are those of whom He says (interpretation
of the meaning): 

“By it He misleads many” [al-Baqarah 2:26] 

And He says of them (interpretation of the meaning): 

“And He misleads thereby
only those who are Al-Faasiqoon (the rebellious, disobedient to Allaah”
[al-Baqarah 2:26]” 

 

 

A British boy is asking why the Prophet (peace and blessings of Allaah be upon him) chose the five pillars

 

Why did Muhammed choose the five pillars ?

Praise be to
Allaah.

This
question caught our attention, because it indicates that you have an
interest in the religion of Islam and in the Prophet of Islam. We congratulate
you for this interest and your keenness to find out about these things
from trustworthy sources.  Perhaps this question will open the
way for you to reach the path of truth, for Allaah is the Guide to the
Straight Path. Here is the answer : 

Muhammad

(peace and blessings of Allaah be upon him) is the Prophet whom Allaah
sent to all of mankind, to bring them forth from the darkness of polytheism
and disbelief to the light of guidance and Islam. Allaah commanded him
to call people to worship Allaah alone, with no partner or associate,
and to enjoin good characteristics upon them, such as generosity, courage,
honouring one’s guest, treating neighbours kindly, obeying one’s parents,
respecting the old and being compassionate towards the young, guiding
those who are misguided, showing mercy to the poor and needy, helping
those who are in need, helping those who are troubled, relieving those
who are in distress, and other kinds of good characteristics… and to
forbid polytheism, disbelief and evil characteristics and actions such
as adultery, lying, treachery, deceit, disobedience to parents, wrongdoing,
etc. See question # 219.

 With
regard to the pillars of Islam, it should be noted – may Allaah guide
you – that the Messenger

(peace and blessings of Allaah be upon him) was commanded to convey
that which Allaah revealed to him, without adding anything or taking
anything away. Allaah says (interpretation of the meaning):

“It is only a Revelation revealed”

[al-Najm
53:4]. 

It
is impossible for the Messenger

(peace and blessings of Allaah be upon him) to tell lies about Allaah.
Allaah says (interpretation of the meaning): 

“And
if he (Muhammad) had forged a false saying concerning Us (Allaah),

We
surely would have seized him by his right hand (or with power and might),

And
then We certainly would have cut off his life artery (aorta),

And
none of you could have withheld Us from (punishing) him”

[al-Haaqqah
:44-47] 

If
we examine the five pillars of Islam, we will see that they vary. The
first pillar – the Shahaadatayn or twin testimony of faith –
combines action of the heart (belief) with action of the tongue (words).
The second pillar – prayer – means doing a physical action which connects
a person to his Lord at various times of the night and day. The third
pillar, fasting, is an act of worship which involves refraining from
food, drink, intercourse and all actions that break the fast, from dawn
till sunset. So the Muslim fasts to worship Allaah, and also to feel
how his poor brothers feel. The fourth pillar is zakaah, which is a
financial action, whereby the Muslim who is able to do so gives part
of his wealth to his poor and needy brothers. The fifth pillar is Hajj
(pilgrimage), which is an action that combines spending money and physical
effort. If you think about these five pillars, you will see great wisdom
behind them. Islam is based on submission to Allaah alone, and giving
up associating anything or anyone else with Him. It also teaches that
Allaah should not be worshipped in any way other than the ways that
He has prescribed. There are some people for whom it is easy to do physical
actions but it is hard for them to spend money, so zakaah is a test
for such people. Some people find it easy to spend a lot of money but
it is difficult for them to make physical efforts,  so prayer is
a test for them. Some people find it easy to pray and pay zakaah, but
it is hard for them to give up the food, drink and physical pleasures
that they enjoy, so fasting is a test for them. And Hajj may combine
spending money with physical effort… and other praiseworthy reasons
behind these acts of worship.

 These
pillars were revealed from Allaah, and conveyed to us by the trustworthy
Prophet

(peace and blessings of Allaah be upon him). The Muslims accept them
and carry them out. We ask Allaah to guide us all.

 

Belief in the Books and Messengers

 

Who are the Prophets who were sent by Allaah? What are the Books which were sent down with them?

Praise be to
Allaah.

When Allaah sent Adam down to the earth and
his descendents spread out, He did not forsake them. Rather He gave
them provision and sent down to him and his descendents revelation.
So some of them believed and some of them disbelieved: 

“And verily, We have sent among every Ummah (community,
nation) a Messenger (proclaiming): ‘Worship Allaah (Alone), and avoid
(or keep away from) Taaghoot (all false deities, i.e. do not worship
Taaghoot besides Allaah).’ Then of them were some whom Allaah guided
and of them were some upon whom the straying was justified”[al-Nahl
16:36 – interpretation of the meaning] 

There are four heavenly books which Allaah
sent down. They are the Tawraat (Torah),  Injeel (Gospel), Zaboor
(Psalms)and the Qur’aan: 

“It is He Who has sent down the
Book (the Qur’aan) to you (Muhammad) with truth, confirming what came
before it. And He sent down the Tawraat (Torah) and the Injeel (Gospel)”

[Aal ‘Imraan 3:3 – interpretation of the meaning]

And Allaah says (interpretation of the meaning): 

“and to Dawood (David) We gave the
Zaboor (Psalms)”

[al-Israa’ 17:55] 

The Prophets and Messengers were many, and
no one knows their number except Allaah. Among them are those of whom
Allaah has told us, and some of whom He has not told us: 

“And Messengers We have mentioned to you before, and
Messengers We have not mentioned to you”[al-Nisaa’ 4:164 – interpretation
of the meaning] 

It is obligatory to believe in all the Books
which Allaah has revealed and in all the Prophets and Messengers whom
Allaah has sent, as He says (interpretation of the meaning): 

“O you who believe! Believe in Allaah, and His Messenger
(Muhammad), and the Book (the Qur’aan) which He has sent down to His
Messenger, and the Scripture which He sent down to those before (him);
and whosoever disbelieves in Allaah, His Angels, His Books, His Messengers,
and the Last Day, then indeed he has strayed far away”[al-Nisaa’ 4:136] 

Rasool (Messenger) and Nabi (Prophet) are
two names with the same meaning, which is someone whom Allaah sent to
call the people to worship Allaah alone, one of the Prophets and Messengers
whom Allaah chose and sent to His slaves to convey His religion: 

“Messengers as bearers of good news as well as of
warning in order that mankind should have no plea against Allaah after
the (coming of) Messengers”[al-Nisaa’ 4:165 – interpretation of the
meaning] 

The Prophets and Messengers are many, of whom
Allaah has mentioned twenty five in the Qur’aan, and we are obliged
to believe in all of them. They are: Aadam, Idrees, Nooh, Hood, Saalih,
Ibraaheem, Loot, Ismaa’eel, Ishaaq, Ya’qoob, Yoosuf, Shu’ayb, Ayyoob,
Dhu’l-Kifl, Moosa, Haaroon, Dawood, Sulaymaan, Ilyaas, al-Yasa’, Yoonus,
Zakariyya, Yahyaa, ‘Eesa and Muhammad – blessings and peace be upon
them all. 

The Qur’aan is the greatest and last of the
heavenly Books, and it abrogates the books which came before it and
is a witness over them, so we must follow it and ignore those which
came before it:

 “And We have sent down to you (O
Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture
that came before it and Mohaymin (trustworthy in highness and a witness)
over it (old Scriptures). So judge among them by what Allaah has revealed”[al-Maa’idah
5:48 – interpretation of the meaning] 

Allaah chose Messengers and Prophets from
among the sons of Adam, and sent them to each nation, and commanded
them to call them to worship Allaah alone and to explain the ways which
would bring happiness in this world and in the Hereafter, and to bring
glad tidings of Paradise to those who believed and the warning of Hell
to those who disbelieved: 

“And verily, We have sent among every Ummah (community,
nation) a Messenger (proclaiming): ‘Worship Allaah (Alone), and avoid
(or keep away from) Taaghoot (all false deities, i.e. do not worship
Taaghoot besides Allaah).’ Then of them were some whom Allaah guided
and of them were some upon whom the straying was justified”[al-Nahl
16:36 – interpretation of the meaning] 

Allaah preferred some of the Prophets and
Messengers over others. The best of them are the “Messengers of strong
will” who are Nooh, Ibraaheem, Moosa, ‘Eesa and Muhammad; and the best
of the Messengers of strong will is Muhammad
(peace and blessings of Allaah be upon him). For each Prophet was sent
only to his own people, until Allaah sent Muhammad
(peace and blessings of Allaah be upon him) to all of mankind. He is
the last and the best of the Prophets and Messengers, as Allaah says
(interpretation of the meaning): 

“And We have not sent you (O Muhammad) except as a
giver of glad tidings and a warner to all mankind, but most of men know
not”[Saba’ 34:28 – interpretation of the meaning] 

The Prophets and Messengers were chosen by
Allaah to be an example to their nations. He taught them, guided them
and honoured them with the Message; He protected them from falling into
sin and supported them with miracles. So they are the most perfect of
humanity both physically and in their attitude, the best of them in
knowledge, the most truthful in speech, the most exemplary in the life
they lived. Allaah says of them (interpretation of the meaning): 

“And We made them leaders, guiding (mankind) by Our
Command, and We revealed to them the doing of good deeds, performing
Salaah (Iqaamat-as-Salaah), and the giving of Zakaah and
of Us (Alone) they were the worshippers”[al-Anbiyaa’ 21:73] 

Because the Prophets and Messengers reached
such a high status of obedience and good character [?], Allaah has commanded
us to take them as an example. Allaah says ((interpretation of the meaning): 

“They are those whom Allaah had guided. So follow
their guidance”[al-An’aam 6:90] 

All of the characteristics of the Prophets
and Messengers were combined in our Prophet Muhammad
(peace and blessings of Allaah be upon him), and Allaah honoured him
by instilling in him the noblest characteristics. Therefore Allaah stated
that his example is to be followed in all situations: 

“Indeed in the Messenger of Allaah
(Muhammad) you have a good example to follow for him who hopes for (the
Meeting with) Allaah and the Last Day, and remembers Allaah much

[al-Ahzaab 33:21 – interpretation of the meaning]

Belief in all the Prophets and Messengers
is one of the pillars of Islamic belief (‘aqeedah), without which the
faith of the Muslim cannot be complete, because they all preached the
same message, which is belief in Allaah. Allaah says (interpretation
of the meaning): 

“Say (O Muslims): ‘We believe in Allaah and that
which has been sent down to us and that which has been sent down to
Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac), Ya‘qoob (Jacob),
and to Al-Asbaat [the offspring of the twelve sons of Ya‘qoob (Jacob)],
and that which has been given to Moosa (Moses) and ‘Isa (Jesus), and
that which has been given to the Prophets from their Lord. We make no
distinction between any of them, and to Him we have submitted (in Islam)’”
[al-Baqarah 2:136]