Translated by Zameelur Rahman A Question on Seeking Help from other than Allah It is…
The Noble Qur’an is a scripture from Allah (Exalted is He) which is distinguished from other heavenly books in that it is the Seal of the Scriptures, just as the Messenger of Allah (Allah bless him and grant him peace) is the Seal of the Prophets, and in that it is the only scripture which Allah (Glorified is He) assured would remain protected to the Final Hour (Qur’an 15:9), no word from it changing and no letter from it being disturbed. Indeed it is the only book which will remain till the establishment of the Hour fresh and unsullied in its text and its meaning, its guidance and its import, its wonders never ending and its marvels never finishing; its expressions never being disliked despite the development of different [literary] styles and its meanings never wearing out despite the passage of time. Every time you look carefully at it with the eye of reflection and guidance, you find in it a new message and an instructive directive – “A book the verses of which have been made firm, and then elaborated by the All Wise, All Aware.” (Qur’an 11:1)
One of the difficulties in the science of Qur’anic commentary is to know which are the abrogating verses and which are the abrogated ones. This subject has been discussed at length with considerable disagreement [among Muslim scholars]. One of the main reasons behind the difficulty of this subject is the difference of opinion between the early and later scholars about the technical meaning of the word naskh ‘abrogation’.
What is known from some investigation into the speech of the Companions and the Followers is that they used the word abrogation in the common linguistic sense, namely, the removal of one thing by another, and not in the sense taken by legal theorists [i.e., that one verse has abrogated another verse and it is not acceptable to act upon that verse anymore].
By Mawlana Qasim Nanautwi
Balaghah (eloquence) is different from fasahah (articulacy). The former constitutes excellence in congruity and the latter excellence in itself. To elaborate, words are but garments for the meanings they contain, and garments differ in that sometimes they suit the wearer and sometimes they do not. Some of them are made from fine fabric and others from inferior material. Some garments are lavishly decorated and embroidered while others are lacking in such supplementary embellishments.
Question: To my sayyid, my mawla (may Allah increase your piety), Al-Salam ‘alaykum wa rahmat Allah wa barakatuh, Your dear letter arrived on 15 Dhu ‘l-Hijjah. I am regretful for not being able to present myself in the service of Maulwi ‘Abd al-Rahman. What are the detailed circumstances of the destitute that I may convey to you? The road to here, however, is very dangerous. Do not, at all, take the trouble [to visit]. This would be very difficult on this lowly one.
“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also my view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).