Archive for the ‘Tafsir’ Category

{ مِن شَرِّ مَا خَلَقَ }

According to Ibn Abbas it means Iblees specifically because Allah has not created something which has more evil than him, and because the surah was sent down concerning protecting from sihr, which is completed by the help of Iblees and his forces.
A 2nd opinion is that it refers to Jahannam as if he says, say I seek refuge with the Lord of Jahannam and from the most severe/harsh things which are created in it.
A 3rd opinion that it refers to all categories of harmful animals, eg the predatory animals, which Jinn and humans could also be included in that. Then mentions about scorpians & snakes…

The next point: There is an opinion that this ayah orders RasoolAllah to seek refuge with Allah, from Allah. RasoolAllah said: وأعوذ بك منك
I seek refuge with You from You.
It is said that what is meant by that is from what He created from illnesses, sicknesses, witholding of rain, from various types of tests.

Al Jabaa2iy and Al Qadhy claimed that this is a batil tafseer, because Allah’s doing can not be described as “sharr” (not permissible to describe it as such)
They say its defective to say that the one who orders you to seek refuge with Him is the one whom you need to take refuge from.
All of Allah’s doing is from Hikmah and from what is right. So it is not permissable to describe it as sharr/evil
If Allah’s actions were described as sharr(evil), this would mean that Allah would be described as shareer (one who does evil) and He is exalted above that.

And the response: there is no prohbition in saying a3oodhu bika minka and that when somebody suffers for him it is like a sharr, and refered to Allah’s saying:

{ وَجَزَاء سَيّئَةٍ سَيّئَةٌ مّثْلُهَا }

42:40 The recompense for an injury is an injury equal thereto (in degree)

{ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ }
2:194 If then any one transgresses the prohibition against you, Transgress ye likewise against him

and where difficulties have been described as sharr:

{ إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعاً }

70:20 Fretful when evil touches him;

{ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَاء عَرِيضٍ }

41:51 and when evil seizes him, (he comes) full of prolonged prayer!
RasoolAllah used to say:

وأعوذ بك من شر طوارق الليل والنهار

meaning I seek refuge with You from the evil of the calamnities/disasters of the night and the day.

The next point:

Some people deviants challenged His saying “qul aoodhu bi rabb il falaq min sharri maa 5alaq” that there is an issue with seeking refuge and with Allahs qadaa2 wa qadr (Allah’s decree and predestination) They are saying how can you be ordered to seek refuge with Allah from his decree when He has ordered it and it wil be reality. They say it is as if Allah says that the thing He decreed for them wil not necessarily happen so seek refuge in Him from it so it wouldn’t happen. And that if it would not have any effect on the qadr that was known, then there wouldnt be any point seeking refuge as you could not defend against it, so there wouldnt be any benefit

the response to this is that:

{ لاَ يُسْأَلُ عَمَّا يَفْعَلُ }

21:23 He cannot be called to account for whatever He does
Baydhawy mentioned kufr and thulm and from the natural instances, fires and the distruction of sandstorms
Tantawy: min sharri maa khalaq: that is: from the evil of anything from creation that has evil within it, because there is no protection from it except with its Creator, because He is the owner of it, and the controller of it, the seizer of their forelocks, the one who can change their states and change their affairs.

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Ibn al-Qayyim (rahimahullaah) said:

Know that the wording (`aadha) and whatever branches from it, indicates
protection, fortification and safety, deliverance, and the reality of its meaning is
“fleeing from something that you fear to one who will protect you from it”, and
it is for this reason that the one with whom refuge is sought (al-musta`aadh
bihi) is called, “mu`aadh”.

And in the hadeeth there occurs that when Ibnat ul-Jawn entered upon the
Prophet (sallAllaahu `alayihi wa Sallam), he placed his hand over her and she
said, “I seek refuge (a`oodhu) in Allaah from you”. So he said to her, “Indeed,
you have taken refuge with a “mu’aadh” (i.e. one in whom refuge is sought).

Hence, the meaning of “a`oodhu”, is “I make recourse to, and seek refuge, and
seek protection”. And concerning its origin (in the language) there are two
sayings. The first of which is that it is taken from “as-sitr” (covering). And the
second is that it its taken from “luzoom al-mujaawarah” (close, tight, nearness
or proximity). As for the one who said it is taken from “as-sitr”, then he says
that the Arabs say that the house that is built in the trunk of the tree and
which is concealed by it is called (`uwwadh), so when he seeks recourse
(`aadha) to this tree, and conceals himself by trunk and its shade, they call it
(`uwwadh). Then likewise the one who seeks refuge (`aa’idh), he has concealed
himself from his enemy by way of the one with whom he sought refuge, and by
whom he hid away from (his enemy).

And as for the one who said it is “luzoom al-mujaawarah”, then he says that the
Arabs say about the meat that sticks to the bone and does not separate from it
completely that it is (`uwwadh) because it clung to it and stuck by it. So
likewise the one who takes refuge (`aa’idh), he has held onto the one with
whom he has sought refuge, and has clung to him.

And both of these sayings are true and “isti`aadhah” (seeking refuge) comprises
them both, for the one who seeks refuge conceals himself by one in whom
refuge is sought, and holds fast to him and sticks to him. His heart has held fast
to him and has binded to him, just like a boy binds himself to his father when
his enemy has raised up a sword over him and desires to use it upon him, so he
flees from and then he meets his father on the way while fleeing from his
enemy who wishes to make him to perish and to return to his Lord and Master,
so he flees to him (i.e. his father) and throws himself between him and holds
fast to him, and comes close to him and recourses to him.

So the meaning of “isti`aadhah” which occurs with the heart is actually behind
the likes of these expressions, meanings (i.e. in what has been explained above
of the various meanings and examples), since they are indications and examples
to provide understanding. Otherwise, what occurs in the heart of seeking
recourse, seeking protection, showing defeat in front of the Lord, showing great
need of him, and humbling oneself before Him is a matter that cannot be
encompassed by the expression(s).”

Badaa’i al-Fawaa’id (1/439-440), with slight abridgement

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Surat al Falaq in relation or response to Surat al Ikhlas:

When Allah ordered to read Surat al Ikhlas declaring himself free of what they attribute to Him that does not befit him, this is from the greatest obedience, and it is as if His servant says oh Allah this is a great obedience and i don’t trust myself to be loyal to that. (i.e. they feel worried that they will not be able to fulfil it properly) so He answered to this saying: qul 3aoodhu bi rabb il falaq. Meaning seek refuge in Allah so that He will make you able to have that obedience in the most complete way.

When the kuffar asked RasoolAllah about the lineage of Allah and His description it is as if he said how can I save these ignorant people who dare to ascertain to you what does not befit You, so Allah responds: Qul aoodhu bi rabb il falaq. I.e seek refuge in me so that I can sustain you and protect you from their evil.

And it is as if He says whoever seeks refuge in my house i made him noble and made him a believer, and references to the following ayah:

ومن دخله كان آمناً

Al Imran ayah 97
Differing views about is it allowed to do ruqya and seeking refuge or not, so he mentions some narrations of when Rasool Allah did this or instructed somebody to do it:

ibn abbas mentioned that Rasoolallah taught them this dua:

بسم الله الكريم، أعوذ بالله العظيم من شر كل عرق نعار، ومن شر حر النار

RasoolAllah said that when you enter upon an ill person to say seven times:

أسأل الله العظيم رب العرش العظيم أن يشفيك

Ali (r) related that when rasoolAllah entered upon an ill person he said:

أذهب البأس رب الناس، اشف أنت الشافي، لا شافي إلا أنت

Ibn Abbas related that RasoolAllah used to seek protection for Hasan and Husain by saying:

أعيذكما بكلمات الله التامة من كل شيطان وهامة، ومن كل عين لامة

And he said this is how my father Ibrahim used to do for Ishaq and Ismaeel

Uthman bin Abi al Aas related that RasoolAllah instructed him to put his right hand on the place where he had a health problem and say seven times:

بسم الله أعوذ بعزة الله وقدرته من شر ما أجد
so he did that and Allah healed him

its narrated that when RasoolAllah would travel he would get down and say:

يا أرض، ربي وربك الله أعوذ بالله من شرك وشر ما فيك وشر ما يخرج منك، وشر ما يدب عليك، وأعوذ بالله من أسد وأسود وحية وعقرب، ومن شر ساكني البلد ووالد وما ولد

Aisha (r) related that whenever RasoolAllah had a complaint of something with his body/health he would read qul huw Allahu ahad and the ma3oodhatayn in his right hand and rub it on the place which hurts.

And from those who prohibited ruqya, they refered to the hadith on authority of Jabir that RasoolAllah said:

إن لله عباداً لا يكتوون ولا يسترقون وعلى ربهم يتوكلون
and لم يتوكل على الله من اكتوى واسترقى

meaning that seeking help with ruqya, and cauterising, is contrary to tawakkul on Allah

This is responded to by saying that it means those who do ruqya ignorantly without knowing the right way, and that which has a trustworthy source is not forbidden


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Qul Huw Allahu Ahad

Allah us-Samad

Lam yalid wa lam yoolad

wa lam yakun lahu kufuwan ahad

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Importance of Tafseer

“the Qur’an is like a treasure trapped in a glass receptacle; mankind can view and benefit from this treasure, but they are in need of tafseer, for tafseer acts like the key that unlocks the treasure, so that mankind can benefit from it to the greatest possible extent.”

– Shaykh Yasir Qadhi

“The example of a people who recite the Qur’an and do not know its explanation is like a group of people who have a written message from their king that comes to them during the night, and they do not have a lamp. Therefore, they do not know what is in the message. The example of one who knows tafseer is like a person who comes to them with a lamp and reads to them what is in the message.”

– Iyaas ibn Mu’aawiyah

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Mindmaps: Al Fatiha



Ar Rahmaan ir Raheem

Maaliki Yawm id Deen

Iyyaaka na3budu wa iyyaaka nasta3een

Ihdinaa as-siraat al-mustaqeem

Siraat alladheena an3amta 3alayhim

Ghayr il maghdhoobi 3alayhim wa laa ad-daaleen

[Click to open them in a new window as they are too large to show properly in the blog column]

[They are summaries of main points learned from tafsir]

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Notes from tafsir audio: Tafsir of al Fatihah by Mufti Menk

Ar rahman ir raheem:
This ayah is very powerful and consists of only two words. both coming from the root of rahma. Islam is a religion based on mercy & there is nothing hidden in Islam, there are answers for everything. No punishment is mentioned in this surah at all.
The difference between Ar Rahman and Ar Raheem: The mercy of Ar Rahman encompasses all creatures, non muslims, everything. Ar Raheem is a “vip mercy” for mu2mins only. “wa kaana bil mu2mineena ra7eema”
the message of the entire quran is included in this surah, also known as “umm ul kitaab”. Some of punishment is also from mercy, in the same way that we discapline a child out of love. If not for warnings of punishment we would probably chose to go astray. Eemaan is between hope and fear.
This surah is repeated so many times, so this is a reminder of mercy as adhab is not mentioned but mercy is mentioned.

He recites some other ayahs about mercy including:

3:135 And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done.

39:53 Say: “O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah. for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful

Maaliki yawm id deen

Owner of the day of judgement. The owner of place means you can allow people to feel comfortable or not. Allah is always the owner of everything, but on the Day of Judgment it is manifest.
Allah describes that all the voices will be silenced on that day for His sake, and only who He permits will be able to speak.
By reading this verse automatically we are confirming our Eemaan.
The difference between eemaan and islam is that islam refers generally to the 5 pillars which you can see, whereas eemaan refers to 6 or 7 pillars which you can not see rather they are in the heart.
By saying Allah is Maaliki yawm id deen then you are showing you believe in the day of Judgment, and believing in this you are confirming that you are answerable to Allah. So there is alot of power in this ayah.
Allah responds to this and says My Worshipper has declared my greatness.
Whatever deed we do we must ask our selves can we have a response to Allah when He asks me about this on yawm al qiyaamah? That is true belief in this day. We should not be very judgmental to people because Allah has set aside this day and He will judge the people not us to judge others now and think ourselves better.

He reads some ayahs including:

5:105 O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the goal of you all is to Allah. it is He that will show you the truth of all that ye do.

59:18 O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah. for Allah is well-acquainted with (all) that ye do.

99:7 Then shall anyone who has done an atom’s weight of good, see it!
99:8 And anyone who has done an atom’s weight of evil, shall see it.

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