Cautionary advice against the Israailiyyaat found in Tafseer al-Sa`dee

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Alerting on some of the mistakes in the Tafseer of Shaikh `Abdul Rahmaan Ibn Naasir al-Sa`dee رحمه الله

By Shaikh Muhammad Ibn Jameel Zino

(Professor in Daar al-Hadeeth al-Khairiyyah - Makkah)

All praise is for Allaah alone, and peace and blessings of Allaah be upon His Messenger صلى الله عليه وسلم. To proceed:

This is a cautionary advice to alert the readers regarding some of the errors found in the Tafseer of Imaam `Abdul Rahmaan Ibn Naasir al-Sa`dee رحمه الله. This is a Naseehah (sincere advice) towards the Deen of Allaah تعالى; and to defend the honor of this great Salafi Imaam; and for freeing the Book of Allaah تعالى from some of the false interpretations and from baseless, fabricated Israailiyyaat narrations (narratives originating from Jewish and Christian traditions)[1], which oppose the Deen of Allaah – from well-established and known Islaamic principles – like the preservation of all the Prophets صلوات الله وسلامه عليهم أجمعين from falling into any sin (especially in the deliverance of the Message and Sharee`ah); and to filter out such things from this book: تيسير الكريم الرحمن في تفسير كلام المنان.

Many Mufassireen (Scholars of Tafseer) mentioned these Israailiyyaat in their respective books of Tafseer which are known to be false. These false narrations sometimes become the main point for the explanation of the Aayah in their books. So this cautionary advice goes towards their books as well. May Allaah favor us with His blessings in our time so that it is possible to highlight the mistakes and errors – as a sincere advice towards His Deen and His Book. As the Prophet صلى الله عليه وسلم said: ❝The Deen (Religion) is al-Naseehah (sincerity).❞ The people said: To whom? The Prophet صلى الله عليه وسلم said: ❝1) To Allaah, 2) His Book, 3) His Messenger, 4) To the Imaams (rulers and scholars) of the Muslims, 5) And the Muslims in general.❞ [Saheeh Muslim (98)] 

And due to the saying of Jareer Ibn `Abdullaah رضي الله عنه: “I gave the Pledge of allegiance to the Prophet صلى الله عليه وسلم that I would listen and obey, and he told me to add: ‘As much as I can, and will give good advice to every Muslim.’” [Saheehain]

The following are the reasons why this work concentrates on cautioning against the errors found in Tafseer of Shaikh al-Sa`dee before all other books of Tafseer:

1. It is a known book of Tafseer in which its author followed the path of the Salaf in explaining the Book of Allaah – except in places where the author رحمه الله made some mistakes either due to the slip of the pen, or he did not notice that the famous narration in the book of Tafseer is actually from the Israailiyyaat narrations which oppose the Sharee`ah of Allaah تعالى. So a book which enjoys such a great stature, then correcting it takes precedence over other books, and also because those who are near (in relation) are to be given precedence.

2. This Tafseer, by the Will of Allaah عز وجل, has been received with acceptance throughout the lands. I do not know of any Tafseer - which is concise and easy – to be as widespread such as this one.

3. And we receive this book in bulk so that it can be distributed to the students of knowledge and Imaams of the Masaajid, and they come from different parts of the world. So it becomes necessary to point out these errors.

Allaah is the One Who knows the true intention and guides to the correct path.

۝۝۝۞۝۝۝

1. In the Tafseer of the saying of Allaah تعالى:

﴿رُدُّوهَا عَلَيَّ ۖ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ﴾

{Then he said: “Bring them (horses) back to me.” Then he began to pass his hand over their legs and their necks (till the end of the display).} [Surah Saad (38): 33]

Shaikh al-Sa`dee رحمه الله commented: meaning: and he struck their necks and hamstrings with his sword.

Correction: This is from the Israailiyyaat. The correct is what Imaam al-Bukhaaree mentioned in his Saheeh from the statement of Ibn `Abbaas رضي الله عنهما: ❝He began patting the horses' heads and legs (out of love for them).❞ [Saheeh al-Bukhaaree (4/161)]

2. In the Tafseer of the saying of Allaah تعالى:

﴿وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ﴾

{And, indeed We did try Sulaimaan and We placed on his throne a Jasad (a body, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allaah and he did return) to Allaah with obedience and in repentance} [Surah Saad (38): 34]

Shaikh al-Sa`dee رحمه الله commented: meaning: We tried and tested him by taking away his kingdom and removing him from it because of a flaw caused by natural human disposition.

{We placed on his throne a Jasad}, meaning: a Shaitaan, by the Will of Allaah, was placed on his (Sulaimaan’s عليه السلام) throne who took charge of his kingdom in the period while Sulaimaan عليه السلام was being tested.

Correction: This is again from the false Israailiyyaat! Rather, what is confirmed is the authentic narration in the Saheehain, from the Hadeeth of Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said:

❝(The Prophet) Sulaimaan once said: “Tonight I will sleep with ninety wives, each of whom will bring forth a (would-be) cavalier who will fight in Allaah’s Cause.” On this, his companion said to him: “Say: ‘Allaah willing!’” But he did not say Allaah willing. Sulaimaan then slept with all the women, but none of them became pregnant but one woman who later delivered a half (body) boy (deformed). By Him in Whose Hand Muhammad’s soul is, if he (Sulaimaan) had said: “Allaah willing” (all his wives would have brought forth boys) and they would have fought in Allaah’s cause as cavaliers.”❞ [Saheehain]

So it is clear that Allaah تعالى tested him with a half deformed body of a boy, and that is the body mentioned in the Aayah, and this is the opinion which many of the Mufassireen had adopted, they took the Hadeeth and left out the false narration.

TN: In regards to the narrations which mention how the Shaitaan got hold of Sulaimaan’s عليه السلام ring and took possession of his kingdom, Imaam Ibn Katheer رحمه الله said: ❝The Isnaad of this narration, going up to Ibn `Abbaas is strong, but it is apparent that he – if it is correctly attributed to him - took it from the people of the Book. There is a group amongst the people of the Book who do not accept the Prophethood of Sulaimaan عليه السلام, and it is apparent that they lied against him. Among the Salaf, Sa`eed Ibn al-Musayyib, Zaid Ibn Aslam and others also narrated this incident, but all relied on the Israailiyyaat.❞

--end of quote from Tafseer Ibn Katheer

3. In the Tafseer of the saying of Allaah تعالى:

﴿إِنَّ هَـٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ﴾

{Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech.”} [Surah Saad (38): 23]

Shaikh al-Sa`dee رحمه الله commented: {Na`jah}, meaning: wife.

Correction: The correct is that {Na`jah} means ewe, a female sheep. As for what has been mentioned about women in the Fitnah of Dawood عليه السلام - which is against the honors of the Prophets صلوات الله عليهم جميعاً – all of it is lies from the Jews.

TN: Imaam Ibn Katheer رحمه الله said: ❝In discussing this passage, the scholars of Tafseer mention a story which is mostly based upon Israailiyyaat narrations. Nothing has been reported about this from the Infallible Prophet that we could accept as true. But (in his Tafseer) Ibn Abee Haatim narrated a Hadeeth whose chain of narration cannot be regarded as Saheeh because it is reported by Yazeed Ar-Raqashi from Anas رضي الله عنه. Although Yazeed was one of the righteous, his Ahaadeeth are regarded as weak by the Imaams. So, it is better to speak briefly of this story and refer knowledge of it to Allaah تعالى. For the Qur’aan is true and what it contains is also true.❞

--end of quote from Tafseer Ibn Katheer

4. In the Tafseer of the saying of Allaah تعالى:

﴿وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ﴾

{And indeed she did desire him and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.} [Surah Yusuf (12): 24]

Shaikh al-Sa`dee رحمه الله commented: …because he (Yusuf عليه السلام) was also inclined towards her, but he abandoned his feelings for the sake of Allaah, and gave precedence to the Will of Allaah over his own – for a man’s soul is a persistent enjoiner of evil.

Correction: The correct opinion which the Mufassireen have mentioned is that in reality he عليه السلام was never inclined towards her, because of the evidence he had seen from his Lord and this is in conformity to the infallibility of the Prophets صلوات الله عليهم جميعاً. And how would it be possible for him to have such a feeling while Allaah تعالى mentioned him with praises, and commended him with the highest characteristics of a pious, pure soul, when He تعالى said:

﴿إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ﴾

{Surely, he was one of Our chosen, guided slaves.} [Surah Yusuf (12): 24]

And the Prophet صلى الله عليه وسلم also mentioned him with praises saying: ❝The honorable, the son of the honorable, the son of the honorable, (was) Yusuf, the son of Ya`qoob, the son of Is-haaq, the son of Ibraaheem.❞ [Saheeh al-Bukhaaree]

So if a pious soul, one of the best of creations, pure, and good is inclined towards evil, even for a second, then there is no infallibility left! And had the Prophets صلوات الله وسلامه عليهم جميعاً been affected by this, then how will any soul after them find tranquility? And Allaah knows best.

One must read the book: الإسرائيليات في كتب التفسير (Israailiyyaat in the books of Tafseer) by Abee Shuhbah, for it is very beneficial.

5. In the Tafseer of the saying of Allaah تعالى:

﴿وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ﴾

{And when Moosaa came at the time and place appointed by Us, and his Lord spoke to him, he said: “O my Lord! Show me (Yourself), that I may look upon You.” Allaah said: “You cannot see Me, but look upon the mountain if it stands still in its place then you shall see Me.” So when his Lord appeared to the mountain, He made it collapse to dust, and Moosaa fell down unconscious. Then when he recovered his senses he said: “Glory be to You, I turn to You in repentance and I am the first of the believers.”} [Surah al-A`raaf (7): 143]

Shaikh al-Sa`dee رحمه الله commented: {Glory be to You, I turn to You in repentance}, meaning: I turn to You in repentance for all my sins, and for my bad manners towards you.

Correction: May Allaah forgive the Shaikh رحمه الله for this interpretation is wrong. The Shaikh himself accepted that Moosaa عليه السلام was unaware of the ruling of seeking to see Allaah (in this world), as he himself said at the end of this Aayah: {and I am the first of the believers.}, meaning: “He (Moosaa عليه السلام) renewed his Faith in Allaah regarding the matters he was unaware of before this. So when Allaah تعالى did not allow Moosaa عليه السلام to see Him (Allaah) (in this world), Allaah تعالى gave him abundant goodness.” These are the Shaikh’s words.

So how can it be bad manners when he عليه السلام was unaware of the ruling that it is not permissible for any person to see Allaah تعالى in this world?! The Prophets صلوات الله وسلامه عليهم جميعاً used to seek Allaah’s refuge from ever beseeching Him for things they had no knowledge of – and this is the highest level of good manners with their Lord, like how it is mentioned in the story of Nooh عليه السلام with his son, when Allaah تعالى said:

﴿قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ﴾

{He said: “O Nooh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant.”} [Surah Hood (11): 46]

So Nooh عليه السلام responded to his Lord – like how Moosaa عليه السلام did – with respect and good manners, saying:

﴿قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ﴾

{Nooh said: “O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.”} [Surah Hood (11): 47]

And Imaam al-Sa`dee رحمه الله beautifully explained these Aayaat from Surah Hood, saying: ❝So with the forgiveness and mercy (of Allaah) a person is delivered from being amongst the losers. And this Aayah is a proof that Nooh عليه السلام had no knowledge prior to this that it was forbidden for him to beseech Allaah for his son.❞

Glory be to Him who guided them towards this lofty manners. So out of his wisdom Moosaa عليه السلام said: {Glory be to You, I turn to You in repentance and I am the first of the believers}. Look at this lofty manners, he glorified Allaah and declaring Him to be free from all imperfections (and weaknesses and everything that is falsely attributed to Him and that does not suit His Majesty), then he sought Allaah’s forgiveness for asking to see Him, and declared his Faith that he is the first of the believers. And Allaah knows best.

6.

TN: Regarding the Tafseer of Aayah No. 29 of Surah al-Baqarah (2), what Shaikh al-Sa`dee commented was also concurred by Shaikh Ibn al-`Uthaymeen in his Tafseer of the same Aayah. Hence, in order to avoid confusion, and without going into details, this point raised by Shaikh Zino was left intentionally.

7.

TN: Regarding the Tafseer of Aayah No. 18 of Surah al-Maaidah (5), again what Shaikh al-Sa`dee said was also concurred by Shaikh Ibn al-`Uthaymeen in his Tafseer of the same Aayah.

8. In the Tafseer of the saying of Allaah تعالى:

﴿فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّـهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللَّـهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّالِحِينَ﴾

{Then the angels called him, while he was standing in prayer in Al-Mihraab (a praying place or a private room), (saying): “Allaah gives you glad tidings of Yahya, confirming (believing in) the Word from Allaah [i.e. the creation of `Eesa (Jesus), the Word from Allaah (“Be!” - and he was!)], noble, keeping away from sexual relations with women, a Prophet, from among the righteous.”} [Surah aal-`Imraan (3): 39]

There are many publishers of this book of Tafseer (تيسير الكريم الرحمن في تفسير كلام المنان). In this regards to the above Aayah, the Tahqeeq (verification) done by Ustaadh Muhammad Zuhree al-Najjaar, as well as by the one published by Ibn al-Jawzee publishing house is more correct. The one published with the Tahqeeq of Shaikh `Abdul Rahmaan al-Luwaihiq (the software “Shamela” also uses this version) has error in this Aayah.

9. In the Tafseer of the saying of Allaah تعالى:

﴿وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ ۚ قَالَ يَا قَوْمِ هَـٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ۖ فَاتَّقُوا اللَّـهَ وَلَا تُخْزُونِ فِي ضَيْفِي ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ﴾

{And his people came rushing towards him, and since aforetime they used to commit crimes (sodomy, etc.), he said: “O my people! Here are my daughters (i.e. the daughters of my nation), they are purer for you (if you marry them lawfully). So fear Allaah and degrade me not as regards my guests! Is there not among you a single right-minded man?”} [Surah Hood (11): 78]

Shaikh al-Sa`dee رحمه الله commented: regarding the statement of Loot عليه السلام: {O my people! Here are my daughters, they are purer for you} than my guests. This is like how Sulaimaan عليه السلام was presented with the case of the two women, and he commanded that the child be cut into two in order to extract the truth. (Loot عليه السلام did this) knowing that they are not interested in his daughters and that they have no rights over them. The purpose was to ward off this great evil.

Correction: The correct Tafseer in this regards is that Loot عليه السلام offered them his daughters in marriage for those who were willing to marry them legally, and this is in conformity with the lofty status of these great, elite Prophets.

Source:

http://www.ahlalhdeeth.com/vb/showthread.php?t=147846

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[1] Imaam Ibn Katheer رحمه الله stated in the introduction of his Tafseer, after mentioning the Hadeeth: ❝Convey from me, even if it be an Aayah, and narrate from the Children of Israaeel, and there is no sin in that. And whoever lies upon me deliberately, then let him take his place in the Hellfire❞:

“However, these Israaeeli narrations are mentioned for supporting evidences, and not to be relied on in and of themselves, so they are of three categories:

One of them: That which we know is authentic because our sources (the Qur’aan and Sunnah) testify to its truthfulness, so that is correct.

And the second: That which we know is falsehood because our sources contradict it.

And the third: That about which no position is taken, it is not of either type, so we do not believe in it, nor do we reject it, while it is permissible to cite due to what has preceded.

It should be noted that most of them contain no benefit in any religious matter, and for this reason, the scholars of the People of the Book themselves disagree concerning these types of issues a great deal. As a result, there is much disagreement amongst the Mufassiroon as well. Examples of this are what they mention concerning the names of the People of the Cave, the color of their dog, and their number; and concerning the staff of Musa, and what type of tree it was from; and the types of birds that Allaah brought back to life for Ibrahim, and; the part of the cow with which the murdered person was struck with (to bring him back to life); and the type of tree that Allaah spoke to Musa from; and other matters Allaah left unexplained which contains no benefit for people in their worldly affairs or in their religious affairs. However, reporting their disagreement is permissible, as Allaah تعالى said: {They will say three, and the fourth of them was their dog}, until the end of the verse.

--end of quote from Tafseer Ibn Katheer