What are lamam (“small faults”)? And what is the ruling on a disobedient Muslim who repeatedly commits them?

 

Allaah says (interpretation of the meaning): 


“Those who avoid great sins and Al‑Fawaahish (illegal sexual intercourse) except the small faults (lamam)…”


[al-Najm 53:32] 


I know that lamam (translated here as “small faults”) means minor sins, such as looking, kissing and touching, and these sins will be forgiven by Allaah so long as major sins are avoided. 


My question is: does this mean that a person will not be punished for these sins even in this world, if he repents from them then does them again, and repents again and goes back to them again? Will he not be punished by Allaah for committing these sins?.

Praise be to Allaah.
 

 

In the answer to the question no.
22422 , The meaning of small
faults’” we have discussed the different scholarly opinions on the meaning
of the word lamam in the verse (interpretation of the meaning): 

“Those who avoid great sins and Al‑Fawaahish (illegal
sexual intercourse) except the small faults (lamam)…”

[al-Najm 53:32] 

The majority of scholars are of the view that lamam
refers to minor sins. 

This does not mean that a person may be negligent with regard
to the matter of committing minor sins, rather persisting in minor sins
makes them major sins, which means that they are no longer minor faults. 

Al-Nawawi (may Allaah have mercy on him) said in Sharh
Muslim: 

The scholars (may Allaah
have mercy on them) said that persisting in a minor sin makes it a major
sin. It was narrated from ‘Umar, Ibn ‘Abbaas and others (may Allaah be
pleased with them) that there is no major sin with prayers for forgiveness
and no minor sin if one persists in it. 

What this means is that a
major sin may be erased by praying for forgiveness, but a minor sin may
become a major sin if one persists in it. End quote. 

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa
(15/293): 

Adultery is a major sin, but looking and touching are
lamam (minor sins) which may be forgiven if one avoids major sin. But if
a person persists in looking or touching, that becomes a major sin, and
persisting in that may be worse than a small amount of major sin, for
persisting in looking with desire, along with the connected feelings of
mixing and touching, may be much worse than the evil of an isolated act of
zina. Hence the fuqaha’ said concerning the witness of good character: he
does not commit a major sin or persist in a minor sin… Indeed, looking and
touching may lead a man to shirk as Allaah says (interpretation of
the meaning): 

“And of mankind are some who take (for worship) others
besides Allaah as rivals (to Allaah). They love them as they love Allaah”

[al-Baqarah 2:165] 

The one who is in love becomes a slave to the one he loves.
end quote. 

The Messenger (peace and blessings of Allaah be upon
him) warned us against being negligent with regard to minor sins, and said: 

“Beware of minor sins, like a people who camped in the bottom
of a valley, and one man brought a stick, another man brought a stick, and
so on, until they managed to bake their bread. There are some insignificant
sins which, once (they accumulate) and a person is questioned about them,
they lead to his doom.”

Narrated by Ahmad, 2/223, from the hadeeth of Sahl ibn Sa’d
(may Allaah have mercy on him). Al-Haafiz said: Its isnaad is hasan. 

Ahmad (3803) narrated from ‘Abd-Allaah ibn Mas’ood (may
Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Beware of minor sins, for they
accumulate until they doom a man,” and the Messenger of Allaah (peace
and blessings of Allaah be upon him) gave a likeness of that: “Like people
who camped in the wilderness, and one man brought a stick, another man
brought a stick, and so on, until they accumulated a lot, then they lit a
fire and cooked their food.” Classed as hasan by al-Albaani in Saheeh
al-Jaami’, 2687. 

Ibn Maajah (4243)
narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said to me: “O
‘Aa’ishah, beware of deeds that are regarded as insignificant, for they have
a pursuer from Allaah.” Classed as saheeh by al-Albaani in Saheeh Ibn
Maajah. 

Al-Ghazaali said: 

Repeatedly committing small sins has a great effect of
blackening the heart. It is like the effect of water dripping onto rock,
which will inevitably erode it, even though water is liquid and rock is
solid. End quote. 

The poet spoke well when he said: 

Do not think of minor sins as insignificant, for mountains
are made out of pebbles. 

Secondly: 

If a person repents from his sin, then it is forgiven and he
will not be punished for it, either in this world or in the Hereafter. Hence
the Prophet (peace and blessings of Allaah be upon him) said: “The one
who repents from sin is like one who did not sin at all.” Narrated by Ibn
Maajah, 4250. al-Haafiz said: Its isnaad is hasan; it was also classed as
hasan by al-Albaani in Saheeh Ibn Maajah. 

Al-Nawawi said: 

The scholars (may Allaah
be pleased with them) are agreed that repentance is accepted so long as the
death rattle has not reached the throat, as it says in the hadeeth. There
are three pillars or essential parts of repentance: the person must give up
the sin, regret doing it, and resolve not to go back to it. 

If a person repents from sin then goes back to it, that does
not invalidate his repentance, and if he repents from one sin then commits
another, his repentance is still valid. This is the correct view. End
quote. 

He also said: 

If a person repeats the sin a hundred times or a thousand
times or more, and repents each time, his repentance is accepted and his sin
is erased. Even if he were to repent once after all these sins, his
repentance would be valid. End quote. 

In al-Saheehayn it is narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said in a hadeeth qudsi: “A person committed a sin and
said, ‘O Allaah, forgive me my sin.’ Allaah said: ‘My slave has committed a
sin, but he knew that he has a Lord Who forgives sins and punishes for sin.’
Then he committed the sin again and said: ‘O Lord, forgive me my sin.’
Allaah said: ‘My slave has committed a sin, but he knew that he has a Lord
Who forgives sins and punishes for sin.’ Then he committed the sin again and
said: ‘O Lord, forgive me my sin.’ Allaah said: ‘My slave has committed a
sin, but he knew that he has a Lord Who forgives sins and punishes for sin.
Do what you wish, for I have forgiven you.’” According to another report: “I
have forgiven My slave, so let him do what he wishes.” 

Al-Nawawi (may Allaah have mercy on him) said: 

The words “Do what you wish, for I have forgiven you” mean:
so long as you sin then repent, I will forgive you. 

Whatever the case, the mercy of Allaah is vast and His bounty
is immense. Whoever repents, Allaah will accept his repentance. But the
Muslim should not take the risk of committing sins because he may not be
able to repent. What is mentioned in the hadeeth is for the purpose of
explaining how great the mercy of Allaah is and how immense His bounty, not
to encourage people to commit sin. 

For more information, please see the answer to question no.
9231. 

And Allaah knows best.

 

How the people will be divided on the Day of Resurrection

 

How the people will be divided on the Day of Resurrection 


“And you (all) will be in three groups.


So those on the Right Hand (i.e. those who will be given their Records in their right hands) how (fortunate) will be those on the Right Hand! (As a respect for them, because they will enter Paradise).


And those on the Left Hand (i.e. those who will be given their Record in their left hands) how (unfortunate) will be those on the Left Hand! (As a disgrace for them, because they will enter Hell).”


[al-Waaqi’ah 56:7-9 – interpretation of the meaning] 

Praise
be to Allaah.

Ibn Katheer said: i.e., the people will be divided into
three groups on the Day of Resurrection. 

Al-Tabari said: thus they will be divided into the three
groups mentioned at the end of the soorah at the time when they are
dying. 

Then Allaah explained the state of the (three) groups.
He said “those on the Right Hand” to point out how great is their
status and how respected they are. 

“And those on the Left Hand
(i.e. those who will be given their Record in their left hands)
how (unfortunate) will be those on the Left Hand”;
their being on the left indicates how terrible their situation will
be. 

“And those foremost [(in Islamic Faith of Monotheism
and in performing righteous deeds) in the life of this world on the
very first call for to embrace Islam] will be foremost (in Paradise)”
[al-Waaq’iah 56:10 – interpretation of
the meaning] 

This means that those who were foremost in doing good
deeds in this world will be foremost in the Hereafter and will be the
first to enter Paradise. Those who are of this caliber are the ones
who will be closest to Allaah in gardens of delight, in the heights
of ‘Illiyeen, in a lofty status above which there are no higher status.
We ask Allaah to make us among those who are foremost. And Allaah knows
best. 

See Tafseer Ibn Sa’di, p. 832

How the Shaytaan has a share in people’s wealth

 

What is the share that the Shaytaan has in people’s wealth, as mentioned in the aayah (interpretation of the meaning): 

“share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),”[al-Israa’ 17:64]?

Praise
be to Allaah.

The share that he has in their wealth is when they spend
it in disobeying Allaah. This was the view of al-Hasan. And it was said
that it is that which is acquired from sources which are not halaal.
This was the view of Mujaahid. 

Ibn ‘Abbaas said: (it means) the things they used to
forbid such as al-baheerah (a she-camel whose milk was spared
for the idols and nobody was allowed to milk it), al-saa’ibah
(a she-camel let loose for free pasture for their false gods, and nothing
was allowed to be carried on it), al-waseelah (a she-camel set
free for idols because it had given birth to a she-camel at its first
delivery and then again gave birth to a she-camel at its second delivery)
and al-haam (a stallion-camel freed freed from work for their
idols after it had finished a number of copulations assigned for it).
This was the view of Qutaadah. Al-Dahhaak said: (it means) what they
used to sacrifice to their gods. 

It was narrated from Ibn ‘Abbaas and Mujaahid: this is
what he (the Shaytaan) commands them to do of spending their wealth
in disobeying Allaah. ‘Ataa’ said: this means riba (usury, interest).
Al-Hasan said: this means acquiring it (wealth) from evil sources and
spending it in haraam ways. This was also the view of Qutaadah. Al-‘Awfi
said, narrating from Ibn ‘Abbaas (may Allaah be pleased with them both):
with regard to his sharing in their wealth, this means that which he
forbade them of their an’aam (livestock such as camels, cattle,
etc.), i.e., the baheerah, saa’ibah, etc. This was also
the view of al-Dahhaak and Qutaadah. 

Al-Tabari said:

The view which is most likely to be correct is the view
of those who said that what this meant was every kind of wealth which
involved disobeying Allaah, whether it was spent on haraam things, earned
from haraam sources, sacrificed to their gods, instituted as a saa’ibah
or baheerah for the Shaytaan, or other ways by means of which
it was spent in disobedience (towards Allaah). That is because Allaah
said (interpretation of the meaning): “share with them wealth”.
So every kind of wealth by means of which the Shaytaan is obeyed and
Allaah is disobeyed, the one who does that has given Iblees a share
in it; there is no reason why one specific meaning should be intended
to the exclusion of others (i.e., the meaning is general). 

With regard to the Shaytaan sharing in food and drink
– to which his sharing in staying overnight in people’s houses, which
are also a form of wealth, is also added – in the case of those who
do not mention the name of Allaah, this is mentioned in the hadeeth
of Jaabir ibn ‘Abd-Allaah, who said that he heard the Prophet

(peace and blessings of Allaah be upon him) say: “When a man enters
his house and remembers Allaah [i.e., says Bismillaah] when he enters
and when he eats, the Shaytaan says, ‘You have no place to stay and
no dinner.’ If he enters and does not remember Allaah when entering,
the Shaytaan says, ‘You have found a place to stay.’ If he does not
remember Allaah when he eats, [the Shaytaan] says, ‘You have found a
place to stay and dinner.’”

(Narrated by Muslim, 2018). 

It was narrated that Hudhayfah said: When we ate with
the Prophet

(peace and blessings of Allaah be upon him), we would not stretch forth
our hands until the Messenger of Allaah

(peace and blessings of Allaah be upon him) stretched forth his hand
first. We were going to eat with him one time, when a young girl came
rushing as if she were being pushed. She went to stretch forth her hand
to the food, but the Messenger of Allaah

(peace and blessings of Allaah be upon him) took hold of her hand. Then
a Bedouin came rushing as if he were being pushed, and he took hold
of his hand. Then the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “The Shaytaan regards
food as permissible (for himself) if the name of Allaah is not mentioned
over it. He brought this girl so that the food might become permissible
for him through her, but I took her hand. Then he brought this Bedouin
so that the food might become permissible for him through him, but I
took his hand. By the One in Whose hand is my soul, his hand is in mine
along with her hand.” This was narrated by Muslim, 2017. 

Al-Nawawi said: 

The
correct view, which is that of the majority of scholars of the earlier
and later generations, scholars of hadeeth, fiqh and kalaam, is that
this hadeeth and similar ahaadeeth which were narrated concerning the
Shaytaan eating are to be interpreted according to their apparent meaning.
The Shaytaan eats in a real sense, because rationally this is not impossible
and sharee’ah does not deny it, rather it confirms it. So we must accept
it and believe in it. And Allaah knows best. 

Sharh Muslim, 13/190

How the Shaytaan has a share in people’s children

 

Is it true that if a person does not say “Bismillaah” before having intercourse, the Shaytaan shares with him in that?

Praise
be to Allaah.

With regard to the Shaytaan having a share when one does
not say Bismillaah, Allaah says (interpretation of the meaning): 

“share with them wealth and children (by tempting
them to earn money by illegal ways usury,
or by committing illegal sexual intercourse),”

[al-Israa’ 17:64]

 Al-Qurtubi said: i.e., give yourself a share in
that… 

“children”: it was said that this means the children
of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak
and ‘Abd-Allaah ibn ‘Abbaas. It was also narrated that he said, this
refers to the children whom they killed and against whom they committed
other crimes. It was also narrated that he said, this refers to when
they call them by names such as ‘Abd al-Haarith, ‘Abd al-‘Uzza, ‘Abd
al-Laat, ‘Abd al-Shams [i.e., names meaning “slave of…” referring to
their false gods]. And it was said that this refers to their initiating
their children into kufr so that they make them into Jews or Christians,
as the Christians do with their children when they baptize them with
water. This was the view of Qutaadah. 

The fifth view was narrated from Mujaahid who said: If
a man has intercourse and does not mention the name of Allaah, the jinn
wraps himself around his penis and has intercourse along with him. This
is what is referred to in the aayah (interpretation of the meaning): 

“with whom no man or jinni has had Tamth [sexual intercourse]
before them”

[al-Rahmaan 55:56] 

Tafseer al-Qurtubi, 10/289 

Ibn Katheer said: 

“ ‘share with them wealth and
children (by tempting them to earn money by illegal ways
usury, or by committing illegal sexual intercourse)’

[al-Israa’ 17:64 – interpretation of the meaning] 

‘children’: al-‘Awfi said, narrating from Ibn
‘Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. ‘Ali
ibn Abi Talhah said, narrating from Ibn ‘Abbaas: this refers to their
children whom they used to kill from folly, without knowledge. Qutaadah
said, narrating from al-Hasan al-Basri: by Allaah, he had a share with
them in their children by making them Magians, Jews and Christians,
so that they followed a religion other than the religion of Allaah and
gave a share of their wealth to the Shaytaan. This was also the view
of Qutaadah. Abu Saalih said, narrating from Ibn ‘Abbaas: this refers
to when they give their children names such as ‘Abd al-Haarith, ‘Abd
al-Shams and so on. 

Ibn Jareer said: The most correct view is that every
child who is born of a woman concerning whom a sin is committed by giving
him a name which Allaah dislikes, or by initiating him into a religion
other than that with which Allaah is pleased, or by committing adultery
with his mother, or by killing him, or by burying him or her alive,
or other actions which involve sin and disobedience towards Allaah,
all come under the heading of the Shaytaan having a share in that with
the one to whom the child is born, because in the aayah ‘share with
them wealth and children’ Allaah did not specify one meaning to
the exclusion of any other. Every case where Allaah is disobeyed and
the Shaytaan is obeyed is a form of his sharing in that. 

What he said is sound. Each of the salaf pointed out
some aspect in which the Shaytaan has a share. It was proven in Saheeh
Muslim (2865) from ‘Iyaad ibn Himaar that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “Allaah said, ‘I created
My slaves as pure monotheists (haneefs), then the shayaateen (devils)
came to them and diverted them from their religion and forbade them
that which I had permitted to them.’”  

In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434)
it is narrated that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “When any one of you
want to have intercourse with his wife, let him say, ‘Bismillaah,
jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the
name of Allaah. Keep the Shaytaan away from us and from what You bestow
upon us).’ Then if it is decreed that they should have a child, the
Shaytaan will never be able to harm him.” 

(Tafseer Ibn Katheer, 3/50-51) 

al-Tabari said: 

The most correct view is that every child who is born
of a woman concerning whom a sin is committed by giving him a name which
Allaah dislikes, or by initiating him into a religion other than that
with which Allaah is pleased, or by committing adultery with his mother,
or by killing him, or by burying him or her alive, or other actions
which involve sin and disobedience towards Allaah, all come under the
heading of the Shaytaan having a share in that with the one to whom
the child is born, because in the aayah ‘are with them wealth and
children’ Allaah did not specify one meaning to the exclusion of
any other. Every case where Allaah is disobeyed and the Shaytaan is
obeyed is a form of his sharing in that is giving Iblees a share in
that 

(Tafseer al-Tabari, 15/120, 121) 

Shaykh ‘Abd al-Rahmaan al-Sa’di said: 

“share with them wealth and children”. This includes
all kinds of sins that have to do with their wealth and children, such
as withholding zakaah, failing to give kafaaraat (expiation)
and to give people their dues, not disciplining and  training children
to do good and give up evil, taking wealth unlawfully or spending it
unlawfully, or using earnings gained from haraam sources. 

Indeed, many of the mufassireen said that also included
in the Shaytaan’s share of wealth and children is neglecting to say
Bismillaah when eating, drinking or having intercourse; if one does
not say Bismillaah when doing those things, the Shaytaan has a share
in them, as was mentioned in the hadeeth. 

Tayseer al-Kareem al-Rahmaan,
p. 414  

I say: with regard to the Shaytaan sharing in intercourse
when a person fails to say Bismillaah, we have mentioned above the hadeeth
narrated by Ibn Katheer (may Allaah have mercy on him) and the comment
of Mujaahid (may Allaah have mercy on him). 

Conclusion:

 The correct view on the meaning of this aayah is
that it should be interpreted in the ways mentioned above, for there
is no contradiction between these meanings. Each of the salaf mentioned
one aspect of its meanings, and there is no contradiction between them.
The basic principle in such a case is that the aayah should be interpreted
according to all its meanings. 

Shaykh al-Islam Ibn Taymiyah said: 

The differences among the salaf concerning tafseer are
very small. Their differences concerning rulings are greater than their
differences concerning tafseer. Most of the differences narrated from
them in saheeh reports have to do with variations, not contradictions.
These are of two types: 

The first is that each of them expresses the meaning
that he has in mind using words that differ from the words used by others,
each referring to a different aspect of the same thing… This is similar
to the case where different words are used to refer to a sword: al-saarim
(that which parts or cuts off) and al-muhannad (made from Indian iron). 
And it is like the names of Allaah, the names of His Messenger, and
the names of the Qur’aan.  All of the names of Allaah refer to
One; calling upon Him by one of His Most Beautiful Names does not contradict
calling upon Him by one of His other Names. Rather it is as Allaah says
(interpretation of the meaning): 

“Say (O Muhammad): ‘Invoke Allaah or invoke the Most
Gracious (Allaah), by whatever name you invoke Him (it is the same),
for to Him belong the Best Names’”

[al-Israa’ 17:110] 

Each of His names refers to the same Essence and to the
attribute referred to in that name. So al-‘Aleem (the All-Knowing) refers
to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers
to His Essence and His power; al-Raheem (the Most Merciful) refers to
His Essence and His mercy… 

The second kind is when each of them refers to a specific
meaning by way of giving an example or drawing the attention of the
listener to an example, not in a precise and exclusive sense. This is
like when a non-Arab asks what the word khubz (bread) means, and someone
shows him a loaf of bread. He is referring to a type, not this specific
loaf. 

Majmoo’ al-Fataawa, 13/333-337

What is the meaning of the word muhsanaat in the Qur’aan?

 

What is the meaning of the word muhsanaat in the Qur’aan?

Praise
be to Allaah.

Al-Shanqeeti said: 

The word muhsanaat is used in three senses
in the Qur’aan: 

(1)        
Muhsanaat meaning chaste
women. For example, Allaah says (interpretation of the meaning): 

“they
(the above said slave-girls) should be chaste [muhsanaat], not committing
illegal sex, nor taking boyfriends”

[al-Nisaa’ 4:25] 

i.e., they should be chaste, not committing zina (fornication
or adultery). 

(2)        
muhsanaat meaning free.
For example, Allaah says (interpretation of the meaning): 

“if
they commit illegal sexual intercourse, their punishment is half of
that for free[muhsanaat]  (unmarried) women”

[al-Nisaa’ 4:25] 

(3)        
the word ihsaan
(from which the word muhsanaat is derived) may also mean marriage. For
example the aayah (interpretation of the meaning): 

“And after they have been taken in wedlock
[uhsinna], if they commit illegal sexual intercourse…”[al-Nisaa’ 4:25] 

meaning ,when they have gotten married.
The view of some scholars, that the meaning of ihsaan in the
phrase “uhsinna”
is Islam goes against the apparent meaning of the context of the aayah,
because the context of the aayah is speaking about believing girls,
as Allaah says (interpretation of the meaning): 

“And whoever of you have not the means
wherewith to wed free believing women…”[al-Nisaa’ 4:25] 

Ibn Katheer said in his commentary on
this aayah: 

The most apparent meaning – and Allaah
knows best – is that what is meant by ihsaan here is marriage, because
the context of the aayah indicates that, when Allaah says (interpretation
of the meaning): 

“And whoever of you have not the means
wherewith to wed free believing women, they may wed believing girls
from among those (slaves) whom your right hands possess…”[al-Nisaa’
4:25] 

The context of the aayah speaks of believing
(slave) girls. Therefore the meaning of the phrase “uhsinna”
means marriage, as it was interpreted by Ibn ‘Abbaas and others. 

 

Ruling on interpreting the Qur’aan according to modern theories

 

Is it permissible to interpret the Qur’aan according to modern scientific theories?

Praise be to
Allaah.

Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen
(may Allaah have mercy on him) was asked this question, and he replied
as follows: 

There are some risks involved in interpreting
the Qur’aan according to modern theories. That is because, if we interpret
the Qur’aan according to those theories, then other theories are produced
which contradict them, this implies that the Qur’aan will be incorrect
in the view of the enemies of Islam. The Muslims would say that the
error is in the understanding of the one who interpreted the Qur’aan
in that manner, but the enemies of Islam are always watching for an
opportunity to attack Islam. Hence we must exercise the utmost caution
against rushing into interpreting the Qur’aan according to these scientific
matters. We must leave these alone and let matters take their course.
If it is proven that some of these theories are correct, we do not need
to say that the Qur’aan has already proven it, the Qur’aan was revealed
for the purpose of worship and moral, and for people to ponder its meanings.
Allaah says (interpretation of the meaning): 

“(This is) a Book (the Qur’aan) which
We have sent down to you, full of blessings, that they may ponder over
its Verses, and that men of understanding may remember”

[Saad 38:29] 

It was not revealed concerning these
matters which are subject to experimentation and which people study
as part of their scientific quest. It may also be very dangerous to
apply the aayahs of the Qur’aan to these theories. For example, Allaah
said (interpretation of the meaning): 

“O assembly of jinn and men! If you have
power to pass beyond the zones of the heavens and the earth, then pass
beyond (them)! But you will never be able to pass them, except with
authority (from Allaah)!”

[al-Rahmaan 55:33] 

When man reached the moon, some people
started to interpret this aayah and apply it to this event of reaching
the moon, and they said that what was meant by authority was science
and that by their science they had passed beyond the zones of the earth
and escaped the gravitational pull (of the earth). This is wrong; it
is not permissible to interpret the Qur’aan in this way. What this implies
is that you are testifying that thius is what Allaah meant. This is
a serious testimony and you will be questioned concerning that.  

Whoever ponders the meaning of this aayah
will find that this interpretation is incorrect, because this aayah
comes after the aayahs (interpretation of the meaning): 

“Whatsoever is on it (the earth) will
perish.

 And the Face of your Lord full
of Majesty and Honour will remain forever.

Then which of the Blessings of your Lord
will you both (jinn and men) deny?”

[al-Rahmaan 55:26, 28] 

So we ask: did these people manage to
pass beyond the zones of the heavens? 

The answer is no, for Allaah says (interpretation
of the meaning): 

“If you have power to pass beyond
the zones of the heavens and the earth, then pass beyond (them)!”

[al-Rahmaan 55:33] 

Secondly: has there been sent against
them flames of fire and copper? 

The answer is no. So the aayah cannot
be interpreted in this manner. We say that they reached what they reached
through science and experimentation. But for us to distort the meaning
of the Qur’aan and to try to make it fit this event, this is not correct
and is not permitted. 

Who is the “Holy Spirit”?

 

In the Quran in 2:87, an excerpt: ...We gave Jesus the son of Mary clear (signs) and stengthened him with the holy spirit. What is the holy spirit?

Praise be to
Allaah.

The
“Holy Spirit” (Rooh al-Qudus) is Jibreel (peace be upon him). Shaykh
al-Shanqeeti said: “The words of Allaah (interpretation of the meaning),
‘and [We] supported him with Rooh al-Qudus’ [al-Baqarah 2:87] refer
to Jibreel according to the most sound view. This is indicated by the
words (interpretation of the meaning): ‘Which the trustworthy Rooh
has brought down’ [al-Shu’ara’ 26:193] and ‘then We sent to her
our Rooh’ [Maryam 19:17].” 

Ibn
Abi Haatim narrated from Ahmad ibn Sinaan… Abu’l-Za’raa’ told us: ‘Abd-Allaah
said: Rooh al-Qudus (“the Holy Spirit”) is Jibreel, then he said: something
similar was narrated from Muhammad ibn Ka’b al-Qurazi, Qutaadah, ‘Atiyah
al-‘Awfi, al-Saddi and al-Rabee’ ibn Anas. 

This
view is supported by the above and by the report narrated by the two
Shaykhs [al-Bukhaari and Muslim] with their isnaads from Abu Salamah
ibn ‘Abd al-Rahmaan ibn ‘Awf, that he heard Hassaan ibn Thaabit al-Ansaari
asking Abu Hurayrah to bear witness, “I ask you by Allaah, did you hear
the Messenger of Allaah

(peace and blessings of Allaah be upon him) say, ‘O Hassaan, respond
on behalf of the Messenger of Allaah. O Allaah, support him with Rooh
al-Qudus’?” Abu Hurayrah said, “Yes.”

 (al-Tafseer
al-Masboor by Dr. Hikmat Basheer, 1/192-193)

 Shaykh
al-Islam Ibn Taymiyah said: the majority of scholars said that this
refers to Jibreel (peace be upon him), and that Allaah called him al-Rooh
al-Ameen, Rooh al-Qudus and Jibreel.”

(Daqaa’iq al-Tafseer,
part 1, p. 310)

 He
wrote an entire chapter on that and said:

 Chapter
on the meaning of Rooh al-Qudus:

 Allaah
said (interpretation of the meaning):

 “O
‘Eesa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to
your mother when I supported you with Rooh ul Qudus [Jibreel (Gabriel)]…”

[al-Maa’idah 5:110]

Allaah supported the
Messiah (peace be upon him) with Rooh al-Qudus as He mentions in this
aayah. In al-Baqarah Allaah says (interpretation of the meaning):

“And We gave ‘Eesa
(Jesus), the son of Maryam (Mary), clear signs and supported him with
Rooh-ul-Qudus [Jibreel (Gabriel)]

[al-Baqarah 2:87]

“Those Messengers! We preferred some  of them
to others; to some of them Allâh spoke (directly); others He raised
to degrees (of honour); and to ‘Eesa (Jesus), the son of Maryam (Mary),
We gave clear proofs and evidences, and supported him with Rooh ul Qudus
[Jibreel (Gabriel)]”

[al-Baqarah 2:253]

 This
is not limited only to the Messiah; others were also supported in this
way. (The scholars) mentioned that Dawood said, “Do not stop supporting
me with Rooh al-Qudus.” And our Prophet

(peace and blessings of Allaah be upon him) said to Hassaan ibn Thaabit,
“O Allaah, support him with Rooh al-Qudus.” According to another report:
“Rooh al-Qudus will be with you so long as you are defending His Prophet.”
Both versions are narrated in al-Saheeh.

 According
to the Christians, the “Holy Spirit” dwelt in the Disciples, and according
to them the “Holy Spirit” is something experienced by all of the Prophets.
But Allaah says in al-Nahl (interpretation of the meaning):

 “Say
(O Muhammad) Rooh ul Qudus [Jibreel (Gabriel)] has brought it (the Qur’aan)
down from your Lord with truth, that it may make firm and strengthen
(the Faith of) those who believe, and as a guidance and glad tidings
to those who have submitted (to Allaah as Muslims)”

[al-Nahl 16:102] 

“Which
the trustworthy Rooh [Jibreel (Gabriel)] has brought down

Upon your heart
(O Muhammad)”

[al-Shu’ara’ 26:193]

 “Whoever
is an enemy to Jibreel (Gabriel) (let him die in his fury), for indeed
he has brought it (this Qur’aan) down to your heart”

[al-Baqarah 2:97] 

So it is clear that
Rooh al-Qudus here refers to Jibreel… No one suggests that Rooh al-Qudus
means the life of Allaah; nor is this indicated by the wording and this
phrase is never used in that sense. 

Daqaa’iq al-Tafseer, part 2, p. 92