Surat Al-Baqara 159-160. Topic: Surat Al-Baqara 159-160. Topic: hiding Islamic knowledge hiding Islamic knowledge

م�ن ه�د�ى و�ال �ات� �ن �ي ب ال م�ن� �ا ن ل نز�� أ م�ا �م�ون� ت �ك ي �ذ�ين� ال ��ن م�ن إ ه�د�ى و�ال �ات� �ن �ي ب ال م�ن� �ا ن ل نز�� أ م�ا �م�ون� ت �ك ي �ذ�ين� ال ��ن إ

الل ه� �ه�م� �لع�ن ي �ك� �ئ ول� أ �اب� �ت ك ال ف�ي �اس� �لن ل �اه� �ن �ي ب م�ا �عد� الل ه� ب �ه�م� �لع�ن ي �ك� �ئ ول� أ �اب� �ت ك ال ف�ي �اس� �لن ل �اه� �ن �ي ب م�ا �عد� ب

/ البقرة } �ون� ن ع� �الال �ه�م� ع�ن �ل /و�ي البقرة } �ون� ن ع� �الال �ه�م� ع�ن �ل {{159159و�ي �وا �اب ت �ذ�ين� ال � �ال إ �وا �اب ت �ذ�ين� ال � �ال إ�و�اب� الت �ا ن

� و�أ ه�م �ي ع�ل �وب� �ت أ �ك� �ئ ول� ف�أ �وا �ن �ي و�ب �ح�وا صل

� �و�اب� و�أ الت �ا ن� و�أ ه�م �ي ع�ل �وب� �ت أ �ك� �ئ ول

� ف�أ �وا �ن �ي و�ب �ح�وا صل� و�أ

/ البقرة } ح�يم� �/الر البقرة } ح�يم� �160160الر

Analytical ApproachAnalytical Approach

:يكتمون: يكتمونThis term means to hideThis term means to hide , ,Another scholar like Al-aloosee said that it literally means to Another scholar like Al-aloosee said that it literally means to

deliberately not reveal something, when the situation deliberately not reveal something, when the situation requires exposing itrequires exposing it . .

:البينات: البيناتThe explicit evidences that lead to truth, whether The explicit evidences that lead to truth, whether those evidences were logical or materialistic evidences. those evidences were logical or materialistic evidences.

This word also means to reveal words that show the real This word also means to reveal words that show the real meanings of thingsmeanings of things . .

Yet, in this verse it means the evidences and texts that were Yet, in this verse it means the evidences and texts that were revealed in the Torah and Gospels that prophesized revealed in the Torah and Gospels that prophesized

prophet Mohammadprophet Mohammad وسلم عليه الله وسلم صلى عليه الله صلى

:الهدى: الهدىAnything that guides to goodness, the word Anything that guides to goodness, the word originally means to guide or give a sign to somethingoriginally means to guide or give a sign to something . .

: الله : يلعنهم الله . . To expel and eschew from Allah’s mercyTo expel and eschew from Allah’s mercyيلعنهم Repent. Yet, the context of the verse shows that Repent. Yet, the context of the verse shows thatتابوا: تابوا:

they went back on hiding and revealed the truth that they went back on hiding and revealed the truth that they used to hide. The word “taba” originally means to they used to hide. The word “taba” originally means to

go back and regret doing somethinggo back and regret doing something . . To fix what they have ruined, which is to reveal To fix what they have ruined, which is to revealأصلحوا: أصلحوا:

what they were hiding, since that was their sinwhat they were hiding, since that was their sin . .

General MeaningGeneral Meaning

The people of the book (i.e. Jews and The people of the book (i.e. Jews and Christians) during the time of the prophet Christians) during the time of the prophet were hiding the information and rulings that were hiding the information and rulings that were mentioned in the Torah and Gospels. were mentioned in the Torah and Gospels. They also hid prophecies that foretold the They also hid prophecies that foretold the coming of prophet Mohammad-coming of prophet Mohammad- عليه الله عليه صلى الله صلى This verse was revealed to reveal and . This verse was revealed to reveal and .وسلموسلمadmonish that action. admonish that action.

Reason for RevalationReason for Revalation

This ayah was revealed when the people of the This ayah was revealed when the people of the book were asked about the prophecies their books book were asked about the prophecies their books contained about the prophet contained about the prophet وسلم عليه الله وسلم صلى عليه الله in , in ,صلىwhich they denied. which they denied.

It was narrated by Ibn Abas It was narrated by Ibn Abas عنه الله عنه رضي الله that that رضيMu’ath Ibn Jabal and other companions asked Mu’ath Ibn Jabal and other companions asked Jewish rabbis about the prophecies in the Torah, Jewish rabbis about the prophecies in the Torah, yet they hid those prophecies and refused to yet they hid those prophecies and refused to reveal anything, which is when this ayah was reveal anything, which is when this ayah was revealed. revealed.

Rulings surrounding this ayahRulings surrounding this ayah Does this ayah include Muslims that cover the rulings of Allah or even Does this ayah include Muslims that cover the rulings of Allah or even

Islam?Islam?Answer: This Ayah was revealed originally about the people of the book that hid Answer: This Ayah was revealed originally about the people of the book that hid

the prophecies, as mentioned in the reason for revelation. Yet, scholars say the prophecies, as mentioned in the reason for revelation. Yet, scholars say السبب بخصوص ال اللفظ بعموم السبب العبرة بخصوص ال اللفظ بعموم i.e. What is considered is the general , (i.e. What is considered is the general) ,العبرة

literal words and not the particular reason). And this ayah was generalizing literal words and not the particular reason). And this ayah was generalizing those that hide and not revealed the words of Allah whether they were the those that hide and not revealed the words of Allah whether they were the people of the book or Muslims. Which is the opinion many scholars hold based people of the book or Muslims. Which is the opinion many scholars hold based on what the prophet on what the prophet وسلم عليه الله وسلم صلى عليه الله said: “Who ever is asked about said: “Who ever is asked about صلىknowledge and hides it, will have a bridle of fire on judgment day.” (narrated by knowledge and hides it, will have a bridle of fire on judgment day.” (narrated by Tirmithee # 2651, Abu Dawood # 3658) Many scholars ruled that this hadith Tirmithee # 2651, Abu Dawood # 3658) Many scholars ruled that this hadith was an authentic hadith)was an authentic hadith)

Abu Hurayra also used to say: “If it wasn’t for one ayah in the Quran I wouldn’t Abu Hurayra also used to say: “If it wasn’t for one ayah in the Quran I wouldn’t have narrated a single hadith, he then recited {have narrated a single hadith, he then recited { م�ن� �ا ن ل نز�

� أ م�ا �م�ون� ت �ك ي �ذ�ين� ال ��ن م�ن� إ �ا ن ل نز�� أ م�ا �م�ون� ت �ك ي �ذ�ين� ال ��ن إ

�ون� ن ع� �الال �ه�م� ع�ن �ل و�ي الل ه� �ه�م� �لع�ن ي �ك� �ئ ول� أ �اب� �ت ك ال ف�ي �اس� �لن ل �اه� �ن �ي ب م�ا �عد� ب م�ن ه�د�ى و�ال �ات� �ن �ي ب �ون� ال ن ع� �الال �ه�م� ع�ن �ل و�ي الل ه� �ه�م� �لع�ن ي �ك� �ئ ول� أ �اب� �ت ك ال ف�ي �اس� �لن ل �اه� �ن �ي ب م�ا �عد� ب م�ن ه�د�ى و�ال �ات� �ن �ي ب ال

/ /البقرة} {{159159البقرة} . (This narration was mentioned in Sahih Albukhari #118 and Sahih . (This narration was mentioned in Sahih Albukhari #118 and Sahih Muslim) Muslim)

Question “2”Question “2”

Is it permissible to get paid for teaching Quran or Is it permissible to get paid for teaching Quran or Islam?Islam?– Answer: Scholars had three different opinions on this:Answer: Scholars had three different opinions on this:

Majority of the scholars from Madhab Maliki and Shafi’e and Majority of the scholars from Madhab Maliki and Shafi’e and later scholars from the Hanafi Madhhab said that it is later scholars from the Hanafi Madhhab said that it is permissible to get paid for teaching Quran and Islam. Which is permissible to get paid for teaching Quran and Islam. Which is the opinion many modern scholars had taken such as the the opinion many modern scholars had taken such as the Committee for Fatwa and Ibn Baz and Ibn Othaimeen. Committee for Fatwa and Ibn Baz and Ibn Othaimeen.

22ndnd opinion is that some scholars considered it forbidden. opinion is that some scholars considered it forbidden. 33rdrd opinion was what Imam Ahmad and Ibn Taymiya said that it opinion was what Imam Ahmad and Ibn Taymiya said that it

would be permissible only if that person was in need. would be permissible only if that person was in need.

Continuing question “2”Continuing question “2”

The encyclopedia of fiqh said: “there is no different opinion between The encyclopedia of fiqh said: “there is no different opinion between scholars that it permissible to get paid but from the “bayt Al-mal” (i.e. scholars that it permissible to get paid but from the “bayt Al-mal” (i.e. The Muslim communities' money) whether it was for teaching Quran, The Muslim communities' money) whether it was for teaching Quran, or other useful sciences such as the science of Hadith and Fiqh. Yet, or other useful sciences such as the science of Hadith and Fiqh. Yet, scholars had different opinions on hiring someone to teach Quran, scholars had different opinions on hiring someone to teach Quran, Hadith, or fiqh and other Islamic sciences. Hadith, or fiqh and other Islamic sciences.

Those scholars based this opinion on two hadiths:Those scholars based this opinion on two hadiths:1) narrated by Obada bin Al samit 1) narrated by Obada bin Al samit عنه الله عنه رضي الله that said: “I taught some that said: “I taught some رضي

people from the people of Sufa (i.e. a group of poor companions that people from the people of Sufa (i.e. a group of poor companions that used to sleep in the masjid) Quran and writing. One of those men used to sleep in the masjid) Quran and writing. One of those men gifted me an arrow”, I said: an arrow and not money, so I said to myself gifted me an arrow”, I said: an arrow and not money, so I said to myself I will use it for the sake of Allah (i.e. Jihad), I then told the story to the I will use it for the sake of Allah (i.e. Jihad), I then told the story to the prophet prophet وسلم عليه الله وسلم صلى عليه الله and said: oh prophet of Allah a man from , and said: oh prophet of Allah a man from ,صلىthose that I used teach Quran and writing gifted me an arrow and it’s those that I used teach Quran and writing gifted me an arrow and it’s not money, I would use it for the sake of Allah. The prophet said: “If not money, I would use it for the sake of Allah. The prophet said: “If you wish to have it surrounding you with fire on judgement day then you wish to have it surrounding you with fire on judgement day then accept it”accept it”

Continuing question “2”Continuing question “2”

2) Another hadith they depended on was a hadith 2) Another hadith they depended on was a hadith narrated by Ubay Bin Ka’ab narrated by Ubay Bin Ka’ab عنه الله عنه رضي الله that he that he رضيtaught a man a surah from the Quran, he then was taught a man a surah from the Quran, he then was gifted a cloak or a garment, he mentioned it to the gifted a cloak or a garment, he mentioned it to the prophet of Allah prophet of Allah وسلم عليه الله وسلم صلى عليه الله :who told him: , who told him ,صلى“If you would have worn it, Allah would have given “If you would have worn it, Allah would have given you a garment of fire on judgment day”. you a garment of fire on judgment day”.

Those scholars also said that one cannot be paid Those scholars also said that one cannot be paid on something they are obligated to do. on something they are obligated to do.

They also supported their idea by saying that it They also supported their idea by saying that it actually expels people away from learning Islam. actually expels people away from learning Islam.

Continuing question “2”Continuing question “2”

Other scholars from Madhhab Hanafi, Maliki and an Other scholars from Madhhab Hanafi, Maliki and an opinion in Hanbali’s madhab said that it was permissible to opinion in Hanbali’s madhab said that it was permissible to hire someone to teach Quran and fiqh based on the hire someone to teach Quran and fiqh based on the following evidences: following evidences:

1) The hadith that said: “The most thing that deserves 1) The hadith that said: “The most thing that deserves taking a salary on is the book of Allah” (authentic hadith/ taking a salary on is the book of Allah” (authentic hadith/ see Sahih Albukhari)see Sahih Albukhari)

2) Aljabbar Ibn Omar narrated that he said: “Everyone I 2) Aljabbar Ibn Omar narrated that he said: “Everyone I asked from the people of Madina had seen that there is asked from the people of Madina had seen that there is nothing wrong with getting paid throught teaching children”. nothing wrong with getting paid throught teaching children”.

3) They also said because if teachers are left without 3) They also said because if teachers are left without getting paid even from the communities money, they would getting paid even from the communities money, they would end up busy trying to acquire their living and not be able to end up busy trying to acquire their living and not be able to teach. teach.

Continuing question “2”Continuing question “2”

As for another opinion they said: “it is As for another opinion they said: “it is permissible to get paid for teaching Quran”. permissible to get paid for teaching Quran”. As for getting paid on teaching fiqh and As for getting paid on teaching fiqh and other sciences such as Arabic grammer and other sciences such as Arabic grammer and sciences of inheritance, they considered it sciences of inheritance, they considered it hated. hated.

Continuing question “2”Continuing question “2” Preponderant rulingPreponderant ruling - The evidences that permit getting paid for teaching Islam and Quran are strong for the - The evidences that permit getting paid for teaching Islam and Quran are strong for the

following reasons: following reasons: 1) The hadith that said: “The most thing that deserves taking a salary on is the book of 1) The hadith that said: “The most thing that deserves taking a salary on is the book of

Allah” (authentic hadith from Bukhari and Muslim). They also said: what is not permitted Allah” (authentic hadith from Bukhari and Muslim). They also said: what is not permitted is taking money on reciting the Quranis taking money on reciting the Quran

2) the prophet 2) the prophet وسلم عليه الله وسلم صلى عليه الله had considered a man giving a women dowry by had considered a man giving a women dowry by صلىteaching her the Quran. (authentic hadith)teaching her the Quran. (authentic hadith)

3) Another companion got paid for doing a ruqya as narrated in an authetic hadith in 3) Another companion got paid for doing a ruqya as narrated in an authetic hadith in sahih Albukhari. sahih Albukhari.

4) As for the two hadiths that were mentioned by Obada bin Alsamit and Obay bin Ka’ab, 4) As for the two hadiths that were mentioned by Obada bin Alsamit and Obay bin Ka’ab, both of the hadiths are not authentic. Imam Al-tahawi said: “saying that teaching people both of the hadiths are not authentic. Imam Al-tahawi said: “saying that teaching people Quran is an obligation is not right to say, because learning the Quran initself is not an Quran is an obligation is not right to say, because learning the Quran initself is not an obligation, how can teaching it be obligatory. The only obligatory part in learning the obligation, how can teaching it be obligatory. The only obligatory part in learning the Quran is what Salat is based on, other than that would be nafila”. Quran is what Salat is based on, other than that would be nafila”.

To learn more see Almunajjed To learn more see Almunajjed http://islamqa.com/ar/ref/120296http://islamqa.com/ar/ref/120296