Fath al-Rabbani

Benefits: … What is meant by the prohibited disputation mentioned in the Noble Qur’an? Pay attention to the following discussion: It is a matter worthy of deep consideration that the Noble Prophet sallallahu alayhi wa sallam commanded that any gathering in which debate over the Qur’an begins should be dissolved. Sayyiduna Jundub bin Abdullah Bajali radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said: ((Recite the Qur’an as long as your hearts are united upon it; but when you differ regarding it, then stand up and leave.)) … Continue to recite the Noble Qur’an as long as your hearts remain in agreement upon its (meanings); but when you begin to differ (in understanding its meanings), then stand up and leave. (Bukhari, Muslim) That is, it is prohibited to remain seated in a gathering that is based on disputing over the Noble Qur’an. But what is meant by disputing in this Book? The commentator of Abu Dawud, Allamah Azimabadi, said: To doubt the Qur’an being the Speech of Allah, or to deliberate on whether this Book is created (muhdath) or eternal (qadeem), or to engage in argumentative debate regarding the mutashabihat (ambiguous) verses. The result of all these matters is denial and disbelief. Or to debate over the seven modes of recitation (qira’at) of the Noble Qur’an, and to accept one mode as correct and declare the other as false, or to engage in unnecessary debate over the verses of predestination (qadar), or to make such verses the subject of debate and thereby create apparent contradictions in the themes of the Qur’an, in which there seems to be an outward contradiction in their meanings. (Awn al-Ma’bud: under 4603, the meaning has been presented)

Imam al-Albani rahimahullah says: Ibn Abd al-Barr, after mentioning the hadith of Sayyiduna Nawwas bin Sam’an radi Allahu anhu, said: Its meaning is that two people engage in argumentative discussion about a verse, resulting in one of them denying it, or rejecting it, or falling into doubt regarding it. Such disputation is disbelief (kufr). (Sahihah: 3447)

Mulla Ali Qari rahimahullah said: What is meant by disputation is refuting one another, for example, one person presents an argument from one verse, while another person presents an opposing argument from another verse and attacks him with it, whereas the one studying the Qur’an should seek a way to reconcile and harmonize such verses, so that it becomes clear that the Qur’an confirms itself in its various parts. If he is unable to reconcile the different verses, he should consider it a shortcoming in his own understanding and attribute those verses to Allah Ta’ala and the Messenger of Allah sallallahu alayhi wa sallam, as Allah Ta’ala says: {فَاِنْ تَنَازَعْتُمْ فِیْ شَئْیٍ فَرُدُّوْہُ اِلَی اللّٰہِ وَالرَّسُوْلِ} (Surah al-Nisa: 59). Then he gave an example: Allah Ta’ala says: {قُلْ کُلُّ مِنْ عِنْدِ اللّٰہِ} … Say: Everything is from Allah. While in another place He said: {وَمَا اَصَابَکَ مِنْ حَسَنَۃٍ فَمِنَ اللّٰہِ وَمَا اَصَابَکَ مِنْ سَیِّئَۃٍ فَمِنْ نَفْسِکَ} (Surah al-Nisa: 97) Whatever good comes to you is from Allah, and whatever evil befalls you is from your own self.

Contradiction: … In the first verse, everything is attributed to Allah Ta’ala, and in the second verse, evil is attributed to the servant. (If other verses, hadiths, and the consensus of the Ummah are considered, then the best reconciliation and harmonization is that evil also occurs by the will (mashiyyah) of Allah Ta’ala, but that evil is the punishment or recompense for the soul’s sin, and thus it is attributed to the soul, meaning it is the result of the soul’s errors, as Allah Ta’ala said elsewhere: {وَمَا اَصَابَکُمْ مِنْ مُصِیْبَۃٍ فَبِمَا کَسَبَتْ اَیْدِیْکُمْ وَیَعْفُوْ عَنْ کَثِیْرٍ} (Surah al-Shura: 30) Whatever calamity befalls you is because of what your own hands have earned, and He forgives much. ) But if a denier of predestination (qadar) insists that man himself is the creator of evil and presents such verses as evidence for the denial of predestination, then this is precisely the disputation that has been prohibited. (Mirqat al-Mafatih: 1/493, the meaning has been written; the bracketed paragraph is written by the author of these lines)

If any Muslim is unable to understand some verses, he should keep the following hadith in mind. Sayyiduna Amr bin al-As radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam heard some people differing over the Qur’an and refuting one another. He sallallahu alayhi wa sallam said: ((Indeed, those before you were destroyed because of this: they struck the Book of Allah, some parts against others, whereas the Book of Allah was revealed such that one part confirms the other. So do not deny some parts of it because of others. Whatever you know of it, say it; and whatever you do not know, refer it to its Knower.)) … Those before you were destroyed because they set parts of the Book of Allah against other parts, whereas the Book of Allah was revealed such that one part confirms the other. Therefore, do not deny some parts of it because of others. Whatever you know of it, say it, and whatever you do not know, refer it to its Knower. (Ahmad: 6741, Ibn Majah)