Shakeel Mahate

PRINCIPLES OF QURANIC TAFSEER WINTER 2010

Principles of Tafseer: Rules of Interpretation III (Winter 2010)

Sheikh Jamaal Zarabozo

Basic Outline of the Class

Topic 1: Methodology of Tafseer: Principles Related to the Tafseer of a

Companion, Follower and Salaf

Topic 2: Principles related to Arabic (this will be begun, if time permits)

2010-01-12 Class Notes

We are laying down principles for rules of interpretation to understand the

meanings of the ayat of the quran.

Methodology of Tafseer

There is a proper way of making tafseer. Ibn Taymiyyah gave us the sources
of tafseer

Sources of tafseer:
1. Quran (Interpret quran in the light of the quran) Sometimes it is easy,
sometimes it is difficult to use quran to interpret the quran. Sometimes the
interpretation is obvious and easy to understand, sometimes it is a matter
of ijtihaad and it could be right or wrong. In the last session we went
through some examples. Example of "At-Tariq". Quran answers what at-
tariq is. (Surah 86:1-3) There's no dispute on this. Most cases of
interpreting the quran by the quran are not that obvious. Some are obvious
and some are a matter of ijtihad.

2. Sunnah (Similar scenarios as above) What kind of cases we have. We

have hadeeth where prophet quotes the verse and tells what this verse
means or how we should implement, etc. It was responsibility of the
prophet to teach the quran, to implement quran. No one can understand the
quran that is in opposition to the way the prophet interpreted the quran, if
somebody does it, then we have to reject it.

(Classroom discussion about the question of passage of time and its

implications on tafseer)

Only accepted hadith can be used for interpretation. Imam Ahmad would
rather follow a weak hadith than make ijtihaad. One possible reason is that
what Imam Ahmad called weak would be termed as hassan by us today.

Example: Dhulm - Prophet explained that in the ayat, dhulm meant shirk to
explain the ayat and he quoted another ayat to explain the meaning of
dhulm. So here is the prophet showing us the usage of quran to explain the
quran

3. Statements of the sahaba Why should they be ranked so high as a source

of tafseer?
Quran describes itself as a clear book, the prophet's role was to explain the
quran. But the number of verses that he actually explained was limited.
However he implemented the quran. He did not have to explain the
majority of the quran, was because the sahaba understood the quran. The
sahaba lived through the events described in the quran. They are living the
quran. In addition to the living experience of the quran, Allah swt describes
the cultural aspects of the people, which they knew, for example the
practice of entering the house from the back door during hajj. The sahaba
knew the Arabic language. The sahaba were people of Iman. They had Iman
first and then they learnt the quran. The sahaba never asked questions
which showed the lack of iman, for example asking why did Allah swt
destroy the nations. Allah swt choose the people, their hearts were special,
they were unique people, they were human beings with the iman. Most
importantly, they received the quran, they learnt the quran, the
implemented or applied the quran under the direction of the prophet. The
prophet was there to correct their mistakes. No other generation will ever
have this honor of learning the quran from the prophet directly.

What weight should be given to the explanation of the quran from a sahabi?

We have a number of explanations from the sahaba. We have tafseer in

english that do not consider the explanation of the sahaba at all.

If the sahaba all came to conclusion on a tafseer of an ayat of the quran. Is it

obligatory for us to follow it? What happened if somebody came today and
explained an ayat in a completely different way, what would you do? What
if they offered an explanation that appeared very strong? For example
Naziat, if some modern scholar said it means wind and all of the sahaba said
it was angels, what would you do? What if the modern scholar says that
Allah swt does not refer to feminine form of word is not used by Allah swt
to describe angels any where else in the quran. What would you do? The
modern scholar is saying that all of the sahaba and tabieen are wrong. This
a very precarious statement to make.

If there is ijmaa (consensus) among the sahaba, then we cannot contradict

them.

Is it obligatory to follow the tafseer of an individual sahabi?

If we have other sahabis that disagreed with him. Then this becomes a
matter of ijtihaad.

Anytime sahabi made tafseer, then should we consider it to marfoo ( ‫) مرفوع‬

(having it's source with the prophet. Any time we have marfoo, then it
becomes hujja (authority))

Could there be some tafseer of sahabi which can be considered marfoo. If

sahabi is saying something that cannot be a matter of ijtihaad (for example
a sahabi is describing the realm of the unseen ie describing the events of the
day of judgement), then it is marfoo (since the source has to be from the
prophet)

Sahaba using the books of the jews and christians (Israeliyat)

When it comes to attributes of Allah swt then the sahaba did not use the
Israeliyat sources. However there is evidence that sahaba used the
Israeliyat when the described the stories of the previous prophets(????? Is
this what the sheikh said, please correct me if I am wrong ????)
Sabab an-nazool The reason or events that led to the revelation of the ayat.

We cannot come up with theories of how and when the ayat was revealed
that are in contradiction to the tafseer of the sahaba about the sabab an-
nazool

If the tafseer of the sahaba about ghaib and sabab an-nazool are considered
to be marfoo. So these statements of the sahaba are ranked as high as the
sunnah for the sources of tafseer

2010-01-19 Class Notes

Tafseer bil ma'thoor

Athar means reports. Basing your tafseer on reports. What is the best
methodology for tafseer?

Tafseer in light of quran, hadith.

Qualities of the sahaba, we still recognize that they are human beings. We
have to speak about different aspects. When sahaba describe the occasion
behind the revelation, we consider it to be marfoo (as if it was from the
prophet). General understanding of the concepts of deen, taqwa, jihaad,
central concepts of Islam, when the sahaba explained them, should we
consider them hujja (authorized)? When sahaba are giving us explanation
of these general concepts, we should consider them hujja.
Statements of sahaba that are not based on ijtihaad, then we consider them
to be marfoo. Is there any exception to it, yes the Israleiyaat (stories of the
previous prophets)

How did ibn Abbas explain the meaning of kursi? Place for the two feet for
Rahman.

Muhsin translate it as footstool or chair. ibn Abbas was known to take

things from Israleiyaat. If it was some other sahaba we would consider it
differently.

Ijmaa of the sahaba will be considered marfoo

Surat Al Maida verse 6: Wudu and Tahara and state of sexual defilement.
There is agreement among Sahaba, that sexual defilement can occur even if
the private parts touch each other. There is ijmaa among the scholars. Then
this statement is marfoo and hence it is also hujja.

What about when sahaba differed?

DIfferences of opinion among sahaba were not contradictory, they were

differences in explaining or expressing the concepts. For example sirat ul
mustakeem, some said it was islam etc.

Sometimes sahaba did differ, their individual statements cannot be

considered hujja.
Principle: Statement of a sahabi takes precedence over the views of others
in tafseer, even if the context of the verse seems to point otherwise.

Is the principle general or specific? it's general. And for every general
principle, there are problems.

Verse from Surah al-Ahqaf (Makkan), v10:

َ‫يل َعلَ ٰى ِم ْثلِ ِه فَآ َمنَ َوا ْستَ ْكبَرْ تُ ْم ۖ ِإنَّ هَّللا َ اَل يَ ْه ِدي ْالقَوْ َم الظَّالِ ِمين‬
َ ‫قُلْ َأ َرَأ ْيتُ ْم ِإن َكانَ ِم ْن ِعن ِد هَّللا ِ َو َكفَرْ تُم بِ ِه َو َش ِه َد شَا ِه ٌد ِّمن بَنِي ِإس َْراِئ‬

Muhsin Khan: Say: "Tell me! If this (Quran) is from Allah, and you deny it,
and a witness from among the Children of Israel ('Abdullah bin Salam)
testifies that this Quran is from Allah [like the Taurat (Torah)], so he
believed (embraced Islam) while you are too proud (to believe)." Verily!
Allah guides not the people who are Zalimun (polytheists, disbelievers and
wrong-doing).

Pickthall's translation "it is from Allah and you disbelieve in it and a witness
of children of Israel has testified and believed to the like thereof..."

What is this talking about? who's this witness that is being referred to? one
of the possibilities is that it is referring to Musa (as) since Musa (as)
testified to the truth of the torah which is similar to the quran.

Another interpretation is that it refers to abdullah ibn salam ( a jewish

scholar who converted to Islam). He's the one testifiying that this quran is
like the torah that was revealed before to Musa. Just because a surah is
makkan, doesn't mean a portion of it may not have been revealed in
Madinah.

By the context this looks more like it is talking to the quraish, does that
make it seem unlikely that it's abdullah bin salam. Tabari says about this, he
presents from Masrooq (student of ibn Masood), he says that it's referring
to Musa (as). Now it is narrated from ibn Abbas and Abdullah ibn Salam
that it is referring to Abdullah ibn Salam (ra). At-Tabari says that correct
view concerning this in our opinion is that what Masrooq said is closer to
the more apparent (dhahir) of the verse because if you look at the context
it's talking to the mushriks of the quraish but then he says, there's no
reason to turn away from that except for the fact that what has been
narrated from a number of sahabas that it's referring to abdullah bin salam.
And most of the Ahle-ta'weel (mufassireen) say this refers to Abdullah bin
Salam since they consider the sahabah to be the most knowledgeable of the
tafseer of the quran.

He is in essence invoking this principle we are talking about that statement

of the sahabi will take precedence over anyone else even if the dhahir of the
verse says otherwise.

Maududi does not agree with that interpretation.

1.Said ibn Abi Waqqas say that it is Abdullah ibn Salam.

2.He says ...but on the other hand ikrimah, sha3bi and masruq say that
preferred the opinion that it applied to Musa (as) and then he goes on to
logically argue why it's not abdullah bin salam.
3.And then he says there's a third way to look at it which comes from
naysapuri and ibn katheer and they say that it refers to the common
israelite. He uses logic to prove this. Three views: 1) Musa, 2) Abdullah bin
Salam, 3) generic (since all should know that Quran is from Allah).

It does not mean that he (abdullah bin salam) was the exclusive cause of
this revelation. Most people who would read Khan/Hilali translation would
think that there is some view about abdullah bin salam.

Tabiieen

What about the tabieen? What if any special characteristic should they have
in tafseer?

Tabieen were the students of the most knowledgeable people (the sahaba)
of the quran. They learnt the tafseer from the generation that knew quran
the best.

Hadith of the prophet: The best generation is my generation and then the
generation that comes after.

The tabaieen were virtuous and had good Iman in the heart and hence they
were guided by Allah swt. But this is our belief.

Arabic language was not as diluted or colloqualized during the time of the
tabieen.

Sahaba have superior status as compared to the tabieen.

Statement from one individual sahabi can it be considered hujja?

Those people who consider statement of sahaba as huja in fiqh, then they
should consider it hujja in tafseer too. Some of the scholars accept it as
hujja.

What about the statement of tabieen?

Scholars who consider individual statement of sahaba hujja, also consider it

for tabieen.

What about abu Hanifa?

If something comes from sahaba then it is head of the matter, if it comes

from tabieen, he says they are humans and we are humans too. So nothing
special

Imam Ahmad: statement of sahaba and tabiin are considered hujjah

Imam Shafiee: Takes a middle position, sometimes he would follow the

opinion of tabieen, as a matter of taqleed. By the defintion of the term
taqleed, it is not hujja.

Imam Malik: no quote that the statement of the the tabiien is hujjah but the
Muwatta of Imam Malik takes the statement of the tabiieen,
What about ijmaa of tabieen?

To claim among ijmaa among tabieen is much more difficult.

Think about tabieen and the ruling coming from tabieen

2010-01-26 Class Notes

We should have a clear understanding of why we need to emphasize the

tafseer of the sahaba. We enumerated the elevated status of the sahaba. And
hence when somebody says that we do not have to study the tafseer of the
sahaba, we should be able to answer them correctly.

We discussed what are the unique qualities of tabiieen. And now where we
should rank the statements of the tabiieen.

Principle: Statements of the tabiieen in tafseer are better than those who
came after them, but their statements are not hujja. And we categorize the
statements of the tabiieen just as we did the categorization of the
statements of the sahaba.

Reports from the tabieen:

1. Has the ruling of being marfoo'

These statements are not a matter of ijtihaad and they must be rooted with
the prophet.
Surah Isra: Your lord will give you a praise worthy place

Tafseer Mujaheed: Allah swt will seat the prophet on a throne on the day of
judgement. This tafseer is marfoo'. But we don't know where Mujaheed get
this information from. Suppose we have a hadith, where Mujaheed is
quoting the prophet. But this chain is broken. Did Mujaheed hear this hadith
from ibn Abbas. This is known as Mursal hadith.

How did scholars rank the mursal hadith? Sahih, Hasan, Daif, Daif jiddan,
Fabricated. This is considered a daif or weak hadith. Mursal is the strongest
of the weak hadith. Therefore it could be accepted, if we had slight
corraborating evidence. The reason why it is considered strongest of the
weak, since it is missing just one chain, a sahaba or somebody else, we don't
know.

2. Ijmaa - Hujjah

Something that is well known among tabiieen and we didn't find any
conflicting reports. Ijmaa is based on some evidence.

Freeing a slave. This act of expiation of sins. There is ijmaa among the
tabieen according to Tabari about what they mean by slaves. Tabiieen were
in agreement that you had to choose a healthy slave and not an old or weak
slave to free in order to expiate your sin.

3. Where they differed

Individual statements of the tabieen are not hujja. Where they differed, ibn
Taymiyyah suggested, you look to see what evidence may support which of
their views. Correct view is among the tabieen and use Quran and Sunnah
to find out which among them is correct.

4. We do not know of any differences of opinion

We have narration of one tabieen. And we do not find this view among
other tabieen and neither do we find any other view that is conflicting.
Majority of the scholars say it is not hujja. Ibn Qayyim says it is hujja. as
does Imam Ahmad in one narration ea.

5. Sources from ahl-al Kitab

These statements are definitely not hujja. This category is also known as
Israeliyaat.

Principle: Tafseer of the salaf and their general understanding of the

revelation is a hujja over those who come after them.

Who are the salaf?

Those generations that the prophet praised. Hadith the best of the
generation are my generation, the generation after, and the generation
after. Salaf are sahaba, tabieen, and tabi-tabieen

Surah Tawbah verse 100

 ‫ت تَجْ ِري تَحْ تَهَا اَأْل ْنهَا ُر خَ الِ ِدينَ ِفيهَا‬
ٍ ‫رَّض َي هَّللا ُ َع ْنهُ ْم َو َرضُوا َع ْنهُ َوَأ َع َّد لَهُ ْم َجنَّا‬
ِ ‫ان‬ ٍ ‫ار َوالَّ ِذينَ اتَّبَعُوهُم بِِإحْ َس‬ َ ‫اج ِرينَ َواَأْل‬
ِ ‫نص‬ ِ َ‫َوالسَّابِقُونَ اَأْل َّولُونَ ِمنَ ْال ُمه‬
‫َأبَدًا ۚ ٰ َذلِكَ ْالفَوْ ُز ْال َع ِظي ُم‬

Muhsin Khan: And the first to embrace Islam of the Muhajirun (those who
migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-
Madinah who helped and gave aid to the Muhajirun) and also those who
followed them exactly (in Faith). Allah is well-pleased with them as they are
well-pleased with Him. He has prepared for them Gardens under which
rivers flow (Paradise), to dwell therein forever. That is the supreme
success.

Tafsir al-Jalalayn: And the first to lead the way, of the Emigrants and the
Helpers, namely, those who were present at [the battle of] Badr, or [it
means] all the Companions, and those who follow them, up to the Day of
Resurrection, by being virtuous, in deeds, God will be pleased with them, for
their obedience of Him, and they will be pleased with Him, for His reward
[to them]; and He has prepared for them Gardens — with rivers flowing
beneath them (a variant reading adds min [min tahtihā , ‘beneath which’])
— to abide therein forever: that is the supreme triumph.

This verse of the Quran is proof for the above principle.

Surah Nisa verse 115

‫صيرً ا‬ ْ ‫يل ْال ُمْؤ ِمنِينَ نُ َولِّ ِه َما ت ََولَّ ٰى َونُصْ لِ ِه َجهَنَّ َم ۖ َو َسا َء‬
ِ ‫ت َم‬ ِ ‫ُول ِمن بَ ْع ِد َما تَبَيَّنَ لَهُ ْالهُد َٰى َويَتَّ ِب ْع َغي َْر َس ِب‬
َ ‫ق ال َّرس‬
ِ ِ‫َو َمن يُشَاق‬

Muhsin Khan: And whoever contradicts and opposes the Messenger

(Muhammad SAW) after the right path has been shown clearly to him, and
follows other than the believers' way. We shall keep him in the path he has
chosen, and burn him in Hell - what an evil destination.
Tafsir al-Jalalayn: But whoever makes a breach with, [whoever] opposes,
the Messenger, in the truth that he brings, after guidance has become clear
to him, [after] the truth has become manifest to him through miracles, and
follows, a path, other than the way of the believers, that is to say, [other
than] the path they follow in religion, by disbelieving, We shall turn him
over to what he has turned to, We shall make him a leader of the
misguidance which he has followed, by leaving this as it is between them in
this world, and We shall expose him, We shall admit him in the Hereafter, in
Hell, where he will burn — an evil journey’s end, an [evil] return it is.

Allah swt is emphasizing there is a path and whoever does not follow that
path will lead to punishment in hellfire. So their general understanding is
what we have to follow.

If the salaf disagreed, let's say there are two established opinions, do we
have the right to establish a third opinion? Since they differed, can we differ
too? What should be our stance?

This would imply that we disagree with the salaf. We are saying that all of
them are wrong and we have this new opinion.

A point about scientific tafseers. Applying verses of the Quran to the newly
found scientific discoveries. We are either saying that here is something
new that is in addition to what the salaf said and not refuting what they
said. Or we are completely refuting the statement of the salaf.

We have made mountains as stakes.

The sahaba explained the verse. And the scientific explanation gives more
evidence of how mountains are like stakes of tents. Even though sahaba did
not explain it in that way.

Naziah: Pulling out the souls.

Sahaba said these are angels. And now somebody who comes later and
prove that the sahaba are wrong. So you are saying that ummah at that time
did not know the meaning of this verse

Number 19 as miracle of the Quran

This was a hoax perpetrated by somebody who claimed to have proved

some mathematical proofs about verses etc and the number 19.
Unfortunately Sheikh Ahmad Deedat quoted some of these studies in his
lectures which he later refuted.

We still accept the fact that sahaba or the salaf were human beings and that
they could have made mistakes.

Allah swt made istawa to the throne / Surah Al Araf verse 54

ۗ ‫ت ِبَأ ْم ِر ِه‬
ٍ ‫س َو ْالقَ َم َر َوالنُّجُو َم ُم َس َّخ َرا‬ ْ َ‫ار ي‬
َ ‫طلُبُهُ َح ِثيثًا َوال َّش ْم‬ ِ ْ‫ض ِفي ِستَّ ِة َأي ٍَّام ثُ َّم ا ْست ََو ٰى َعلَى ْال َعر‬
َ َ‫ش يُ ْغ ِشي اللَّي َْل النَّه‬ َ ْ‫ت َواَأْلر‬ ِ ‫اوا‬ َ َ‫َربَّ ُك ُم هَّللا ُ الَّ ِذي خَ ل‬
َ ‫ق ال َّس َم‬ َّ‫ِإن‬
َ‫ق َواَأْل ْم ُر ۗ تَبَارَكَ ُ َربُّ ال َعال ِمين‬
َ ْ ‫هَّللا‬ ُ ‫لَهُ ْالخَ ْل‬ ‫َأاَل‬

Muhsin Khan: Indeed your Lord is Allah, Who created the heavens and the
earth in Six Days, and then He Istawa (rose over) the Throne (really in a
manner that suits His Majesty). He brings the night as a cover over the day,
seeking it rapidly, and (He created) the sun, the moon, the stars subjected to
His Command. Surely, His is the Creation and Commandment. Blessed be
Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!

Tafsir al-Jalalayn: Surely your Lord is God, Who created the heavens and the
earth in six days, of the days of this world, that is to say, in the equivalent
thereof, since there was no sun then. Had He willed He could have created
them in an instant; but the reason for His not having done so is that He
wanted to teach His creatures to be circumspect; then presided upon the
Throne, a presiding befitting of Him (al-‘arsh, ‘throne’, in the [classical]
language is the elevated seat on which a king sits). He cloaks (read yughshī
or yughashshī) the night with the day, that is, He covers each one with the
other: each following the other in swift pursuit — and the sun and the moon
and the stars (if all of these are read in the accusative, then they constitute a
supplement to al-samā wā t, ‘the heavens’, and if in the nominative, then they
constitute the subject of the sentence, the predicate of which follows) have
been made subservient, [have been] subdued, by His command, by His
power. Verily, His is, all, creation and the command, in its entirety. Blessed,
Magnified, be God, the Lord, the Master, of the Worlds!

People who came after the salaf made a basic error in their premise, that
Allah swt cannot mimic human beings, since Allah swt is not like the human
beings. Once they made this basic error, then they had to reject the verse.

The sahaba knew that we have to accept the statement of Allah swt as it is.
They knew and understood this verse correctly. And the other generations
that came later made their own tafseer that is in disagreement with the
tafseeer fo the sahaba.

Examples of how ِ ْ‫ ثُ َّم ا ْست ََو ٰى َعلَى ْال َعر‬is

‫ش‬ translated

1. then established Himself above the Throne

2. then mounted He the Throne

3. is firmly established on the throne (of authority)

4. and He is firm in power

5. and then He Istawa (rose over) the Throne (really in a manner that suits
His Majesty)

We have to be very careful about our assumptions and we have to take care
that our understanding of the Quran does not differ from the understanding
of the Sahaba, Tabieen and Taba Tabieen.

2010-02-02 Class Notes

Sources of Tafseer / Methodology

1. Quran

a. Definitive (eg At-Tariq is explained by the Quran so we cannot

contradict it)

b. Non-definitive

2. Sunnah
 a. Definitive

b. Non-definitive

3. Statements of the sahaba

a. Ijmaa among the sahabah then it become hujja

4. Statements of the tabieen

a. Ijmaa among the tabieen

5. General views/understanding of the salaf (1- 5 sources give us

parameters of the quranic meaning. Our next source we turn to is the
Arabic language)

6. Arabic Language

Allah swt did not reveal the book on the mountain, he revealed it through a
messenger. It was the job of the messenger to explain. Arabic language is
very powerful and there are many tools to derive meanings and you could
derive strange meanings, so sources 1-5 are going to limit or provide
parameters, so that we don't go to extremes and derive whater using the
Arabic language, grammar, etc.
Scholars agree that it is not allowed to interpret the Quran solely on the
basis of the Arabic language. If the understanding does not adhere to the
sunnah or the opinion of sahabah or tabieen or salaf, then we have to reject
it.

Language involves not just manner of speech but is also includes way of
thinking. Noam Chomsky got into political thinking based on his research
on linguistics. Imam Shafiee wrote his book Risala, some people claim the
driving force was that the people were turning to Quran based on language
of the Quran and Sunnah, without the Arabic way of thinking.

Amr ibn Ala told Amr ibn Ubaid (mutazillah): You are a non-Arab not in
your language but in your thinking.

With language comes way of thinking. Thinking in Arabic language helps

you understand what the Quran is expressing.

Allah swt says in 11 places that Quran is in Arabic language, he also says
that it is in clear Arabic. Based on these verses, Allah swt is emphasizing
that it is in Arabic language and it is adhering to the principles and rules of
the language. So you have to know Arabic

Mujaheed student of ibn Abbas said, one should not speak about Allah swt if
he is not knowledgeable of the Arabic language. It is imperative for a person
to learn Arabic to increase their knowledge.

Quran was revealed in the language of the prophet. Allah swt says we have
not sent messenger except in the tongue of his people.
All other revealed scriptures are in dead languages. Hebrew.

The word kaleema, most Arab nowadays it means word. But in time of
prophet, it meant a complete sentence.

Another example, al buruj, in the time of the prophet, it referred to star

configurations or constellations, as opposed to signs of zodiac, as is the
current meaning or connotation of the word buruj.

Prophet implemented the Quran but he did not explain a majority of the
quran, as we do nowadays, why not?

It was the language of the people, the sahabah were experiencing the events
the Quran was talking about, he did correct some misunderstandings. If a
word had many possible meanings, he explained or clarified.

For example, Allah swt says we have made you into a wasata nation (2:143).
Wasata mean Al Adl according to prophet. Wasata has another meaning of
balanced or in the middle, but he explained it as Adl or just.

Modern Standard Arabic is very similar to classical arabic. There are some
minor changes. However colloquial Arabic is very much different from
Modern Standard Arabic.

What changed between the time of the prophet and the time of Sahaba?
During the time of sahaba, Islam spread rapidly outside of the peninsular
region. So there were now many muslims with different languages and
cultures.

Umar Khattab told an old man to preserve poetry wrt to his explanation of
takhauwuf in nahl:47

ibn Abbas said there are 4 aspects of tafseer:

1. Arabs know it simply by their language

2. No one is excused from understanding such as tawheed

3. Only scholars can understand

4. Only Allah swt knows such as the realities of the hereafter

Four aspects of the Arabic language:

1. Getting the correct meaning of the verse

2. Knowledge of the arabic language in order to avoid the abuse of Quran.

Sometimes heretical groups try to do is to distort the language of the Quran,
ignore other sources of tafseer, to put forth their ideas.
3. Knowledge of the arabic language allows us to gain an understanding of
the Quran

4. To receive the full effect of the Quran, a deeper understanding of the

Arabic language. Holistic, deeper meaning. A native english speaker will not
fully comprehend the complex meaning of a word, he may have the obvious
meaning of the word, but not a deeper meaning.

Mohamed Rashid Khalil said: Any one who does not know Arabic, does not
know Islam, I say frankly there are many muslims who say you do not have
to know Arabic to know Quran, I say that statement is false.

If some one does not know Arabic, he will still know Islam. But the point he
was trying to make is still valid, even though he went to an extreme.

You have to know some of the nuances of the Arabic language

1. Getting the correct meaning of the verse

Surat Anbiyat verse 87

ُ ‫ت َأن اَّل ِإ ٰلَهَ ِإاَّل َأنتَ ُسب َْحانَكَ ِإنِّي ُك‬

َ‫نت ِمنَ الظَّالِ ِمين‬ ُّ ‫َاضبًا فَظَنَّ َأن لَّن نَّ ْق ِد َر َعلَ ْي ِه فَنَاد َٰى فِي‬
ِ ‫الظلُ َما‬ َ ‫ون ِإذ َّذه‬
ِ ‫َب ُمغ‬ ِ ُّ‫َو َذا الن‬

Muhsin Khan: And (remember) Dhan-Nun (Jonah), when he went off in

anger, and imagined that We shall not punish him (i.e. the calamites which
had befallen him)! But he cried through the darkness (saying): La ilaha illa
Anta [none has the right to be worshipped but You (O Allah)], Glorified (and
Exalted) are You [above all that (evil) they associate with You]. Truly, I have
been of the wrong-doers."
Pickthall: And (mention) Dhu'n-Nun, when he went off in anger and deemed
that We had no power over him, but he cried out in the darkness, saying:
There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-
doer.

Yusuf Ali: And remember Zun-nun, when he departed in wrath: He

imagined that We had no power over him! But he cried through the depths
of darkness, "There is no god but thou: glory to thee: I was indeed wrong!"

We had no power over him implies kufr. They simply miss the point which
would have been obvious to them.

This meaning that Pickthall and Yusuf Ali are giving us is implying
something about the prophet Dhan-Nun which is improbable and akin to
kufr.

2010-02-09 Class Notes

2. Knowledge of the arabic language in order to avoid the abuse of Quran.

Sometimes heretical groups try to do is to distort the language of the Quran,
ignore other sources of tafseer, to put forth their ideas.

Human beings make mistake. But we have to protect ourselves from the
abuses of the Quran. Who abuses the Quran? There have been different
heretical groups who have beliefs which go against the beliefs of the
prophet and the previous generations. And these heretic groups try to
prove their beliefs by abusing the Quran.
Elijah Mohamed, founder of Nation of Islam. One of their beliefs is that
white man is the devil. They prove from the Quran that white man is devil.
How do they prove that?

Surah Taha verse 102:

‫ور ۚ َونَحْ ُش ُر ْال ُمجْ ِر ِمينَ يَوْ َمِئ ٍذ ُزرْ قًا‬

ِ ُّ‫يَوْ َم يُنفَ ُخ فِي الص‬

Muhsin Khan: The Day when the Trumpet will be blown (the second
blowing): that Day, We shall gather the Mujrimun (criminals, polytheists,
sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or bleary
eyed with black faces).

They abuse the verse by implying that white man is the devil. Zurqa means
bleary eyed.

Qadiyani, another heretical group from Pakistan.

Surah Ahzab verse 40

َ ‫َّما َكانَ ُم َح َّم ٌد َأبَا َأ َح ٍد ِّمن رِّ َجالِ ُك ْم َو ٰلَ ِكن َّرس‬
ْ ‫ُول هَّللا ِ َوخَ اتَ َم النَّبِيِّينَ ۗ َو َكانَ هَّللا ُ ِب ُكلِّ ش‬
‫َي ٍء َعلِي ًما‬

Muhsin Khan: Muhammad (SAW) is not the father of any man among you,
but he is the Messenger of Allah and the last (end) of the Prophets. And
Allah is Ever AllAware of everything.
Pickthall: Muhammad is not the father of any man among you, but he is the
messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of
all things.

Here they abuse the Quran by translating seal ‫ َوخَ اتَ َم‬as supreme to support
their belief that Ghulam Ahmad their founder was also a prophet.

Mutazillah, their belief that those sent to hell fire are there forever. This
belief contradicts some well known hadith of the prophet. They believe that
anyone who commits a kabira or major sin will be in hell fire forever.

Hadith: My intercession will be for the people who commit great sins
among my ummah.

They translate ahal al kabeer are those who seek help and read the Quran.
They abuse the Quran by misreading Surah Baqarah verse 45

ِ ‫يرةٌ ِإاَّل َعلَى ْال‬

َ‫خَاش ِعين‬ َ ِ‫صاَل ِة ۚ َوِإنَّهَا لَ َكب‬ َّ ‫َوا ْست َِعينُوا بِال‬
َّ ‫صب ِْر َوال‬

Muhsin Khan: And seek help in patience and As-Salat (the prayer) and truly
it is extremely heavy and hard except for Al-Khashi'un [i.e. the true
believers in Allah - those who obey Allah with full submission, fear much
from His Punishment, and believe in His Promise (Paradise, etc.) and in His
Warnings (Hell, etc.)].

They abused the grammar of the Quran to justify their beliefs.

3. Knowledge of the arabic language allows us to gain an understanding of

the Quran
Quranic language has a depth to it. You might catch superficial meaning and
not understanding the depth of the Quranic expression.

Surah Baqarah verse 286

‫طْأنَا ۚ َربَّنَا َواَل تَحْ ِملْ َعلَ ْينَا ِإصْ رًا َك َما َح َم ْلتَهُ َعلَى الَّ ِذينَ ِمن‬َ ‫اخ ْذنَا ِإن نَّ ِسينَا َأوْ َأ ْخ‬ ْ َ‫اَل يُ َكلِّفُ هَّللا ُ نَ ْفسًا ِإاَّل ُو ْس َعهَا ۚ لَهَا َما َك َسب‬
ْ َ‫ت َو َعلَ ْيهَا َما ا ْكتَ َسب‬
ِ ‫ت ۗ َربَّنَا اَل تَُؤ‬
َ‫قَ ْبلِنَا ۚ َربَّنَا َواَل تُ َح ِّم ْلنَا َما اَل طَاقَةَ لَنَا بِ ِه ۖ َواعْفُ َعنا َواغفِرْ لنَا َوارْ َح ْمنَا ۚ نتَ َموْ اَل نَا فَانصُرْ نَا َعلى القَوْ ِم الكَافِ ِرين‬
ْ ْ َ ‫َأ‬ َ ْ َّ

Muhsin Khan: Allah burdens not a person beyond his scope. He gets reward
for that (good) which he has earned, and he is punished for that (evil)
which he has earned. "Our Lord! Punish us not if we forget or fall into error,
our Lord! Lay not on us a burden like that which You did lay on those before
us (Jews and Christians); our Lord! Put not on us a burden greater than we
have strength to bear. Pardon us and grant us Forgiveness. Have mercy on
us. You are our Maula (Patron, Suppor-ter and Protector, etc.) and give us
victory over the disbelieving people.

ْ َ‫ت َو َعلَ ْيهَا َما ا ْكتَ َسب‬

‫ت‬ ْ َ‫لَهَا َما َك َسب‬

They have translated ‫ َك َسبَ ْت‬and ‫ َما ا ْكتَ َسبَ ْت‬as virtually the same. Some others have
translated it as earned and deserved.

The extra letter taa (the reflexive ta) in this word that he has worked ‫َما ا ْكتَ َسبَ ْت‬
.harder to increase his reward

Done little to earn the reward, even to the point, if people do dua or ‫َك َسبَ ْت‬
actions on our behalf, we will get the reward us even if we have not done
 And he will punish for something that is not symmetrical, that is ‫َما ا ْكتَ َسبَ ْت‬
something that we have worked hard to earn the punishment. We earn
rewards for actions that are not even done by us and punishment for
.working hard in evil

Another example of asymmetry verse (Insaan: 3)

Allah has shown him the path and then he (insaan) is grateful or he is
ungrateful.

Shakir and kafur are not symmetrical

Allah swt uses the word kafur in emphatic form. If you are familiar with
Arabic language you will understand the depth of the words.

We can never be thankful shakeerun in the emphatic form. We can never be

thankful in the intensive form.

However when we commit shirk, we are ungrateful inspite of all of the

things that we have received from Allah, we are deserving of being called
Kafur in the intensive form.

None of the 8 translations capture the clear meaning of the intensive and
non-intensive form of the Arabic language

Effect of the Quran itself, when somebody knows the Arabic language
Yaa ayuhal ladheena aminuh

This is translated as O! you who believe, does this give the same meaning
now a days, as it did for the Sahaba?

Concept of Iman, Ibadah, and Ilaha in the time of the Sahaba and now in the
21st century.

Is God equivalent to ilaha?

In the Hindu culture there are lots of gods. In that culture would it have the
same connotation?

What does the word God mean in the 21st century?

Some of the defintions given for the word God are:

Linguistic point of view: Supreme or ultimate reality.

Did the sahaba understood the word ibadah the way we understand it
today?

The more you understand and get used to these terms, you will be able to
understand the Quran much better.

What does aminuh mean?

Is Iman same as faith? The modern or colloquial defintion of faith is
believing something without a proof or reason, a leap of faith.

The closer you get to the language of the Quran you will gain a better
understanding of the Quran.

Shareeah meaning has relationship to the linguistic meaning of a word.

Shareeah adds more components. Shareeah has created new concepts, sirat,
ibaadah

Principles of Tafseer related to the Arabic language. Some of them require

knowledge of the Arabic language.

Quran is a clear book. You don't have to do linguistic gymnastics to

understand Quran.

mubeen - Teachings of the Quran are mubeen or clear

Clarity of the Arabic language. This might have been lost and people need to
be reminded of the clarity of the Arabic language.

Anytime we deviate too far from linguistic meaning, then we have to be

very careful.

Grammar of modern std Arabic and Arabic of the Quran is the same. But the
style of writing is different compared to what is the style of writing now.
2010-02-16 Class Notes

Principles of Arabic language related to tafseer

Three general benefits from knowing the Arabic language, one of them was
knowing the meaning, another was to not abuse the text and finally to get
an in-depth understanding.

Principle #1: Any meaning derived from the Quran that is not consistent
with the Arabic language is not part of the Quran what so ever.

Quran says it is in Arabic. Allah sends messages in the language of the

prophet which was Arabic.

Allah swt refers to yad allah (hand of allah). In other places, Allah swt talks
about how he created by his hand. There are number of places in the Quran,
Allah swt refers to his hand. We will not delve into Aqeedah. However we
will discuss Abu Hasan al Ashri discussed in his book al-ibaana an usul al
dinaya. He was originally Mutazilli, a rationalist. After he recognized the
weaknesses of his argument and he refuted the Mutazillah using their same
way of thinking. It was powerful refutation but there were problems
because of the way of thinking. Al Ashri talks about yad allah.

There are people who claim that Allah swt cannot have hands. According to
them if he has hands then he is no different than his creation. However
anything that Allah swt has is unique. The verse further says that Allah
samihna, he hears.
Yad - the most common defintion, the second defn, third defintion and so
on.

The word nyamah does not appear in the defintion of the word yad.

Al Ashri says that their interpretation of yad as nyamah or bounty or power

has no basis in the Arabic language. So how can you interpret the Quran
when it has no basis in the Arabic language. (Did the Mutazilla claim that
yad was nyamah? They had many interpretations nyamah or kuwa or
others) The word yad does not mean nyamah or kuwa in the context of the
verse. Kuwa might have some basis in some circumstances.

Esoteric interpretations of the Quran are extreme, they interpret everything

in the Quran to mean something that has no basis in the Arabic language.
Similarly numerical values for the verses of the Quran has no basis for
interpretation. This has basis in Jewish Kabbalah.

Principle #2: When interpreting a meaning of the word of the Quran, it has
to be understood by the most common usage (afshar) or its most eloquent
usage as opposed to something that is very rare or very weak Arabic

Clear speech, well known, eloquent language.

Obscure meaning to be avoided.

Surah Naba verse 24: Allah swt is speaking about the punishment of the
hellfire.

‫اَّل يَ ُذوقُونَ ِفيهَا بَرْ دًا َواَل ش ََرابًا‬

Muhsin Khan: Nothing ‫ بَرْ دًا‬cool shall they taste therein, nor any drink.

Another meaning of ‫ بَرْ دًا‬is sleep. Sleep is an obscure meaning of the word.
Since it goes against the well established, well known or afshar meaning of
the word. Unless there is some other evidence that points to that meaning.

This principle also applies to ???

Another example from Surah Al Imran verse 28

ِ ‫َي ٍء ِإاَّل َأن تَتَّقُوا ِم ْنهُ ْم تُقَاةً ۗ َوي َُح ِّذ ُر ُك ُم هَّللا ُ نَ ْف َسهُ ۗ َوِإلَى هَّللا ِ ْال َم‬
‫صي ُر‬ َ ‫ُون ْال ُمْؤ ِمنِينَ ۖ َو َمن يَ ْف َعلْ ٰ َذلِكَ فَلَي‬
ْ ‫ْس ِمنَ هَّللا ِ ِفي ش‬ ِ ‫اَّل يَتَّ ِخ ِذ ْال ُمْؤ ِمنُونَ ْالكَافِ ِرينَ َأوْ لِيَا َء ِمن د‬

Sahih International: Let not believers take disbelievers as allies rather than
believers. ً‫ ِإاَّل َأن تَتَّقُوا ِم ْنهُ ْم تُقَاة‬And whoever [of you] does that has nothing with
Allah, except when taking precaution against them in prudence. And Allah
warns you of Himself, and to Allah is the [final] destination.

Muhsin Khan: Let not the believers take the disbelievers as Auliya
(supporters, helpers, etc.) instead of the believers, and ً‫ ِإاَّل َأن تَتَّقُوا ِم ْنهُ ْم تُقَاة‬whoever
does that will never be helped by Allah in any way, except if you indeed fear
a danger from them. And Allah warns you against Himself (His
Punishment), and to Allah is the final return.

means not showing your deen in front of the disbelievers ً‫َأن تَتَّقُوا ِم ْنهُ ْم تُقَاة‬ ‫ِإاَّل‬
Qatadah one of the earliest scholars understood the ً‫ ِإاَّل َأن تَتَّقُوا ِم ْنهُ ْم تُقَاة‬as having
taqwa by having ties of relationships between you and them, not as a
precaution against them. This meaning is possible but is much weaker.

Principle #3: Any form of the word kaana and after that verb in the
imperfect tense. This combination implies repitition of the act, something
common, something done regularly. Al Mudhaari3

In Arabic language verb has two tenses, perfect tense and imperfect tense

For example, Allah swt Anbiyat verse 90 ِ ‫كَانُوا يُ َس‬

َ‫ار ُعون‬

Baqarah verse 61 َ‫َّوكَانُوا يَ ْعتَ ُدون‬

Maryam verse 55 ‫َو َكانَ يَْأ ُم ُر‬

Waqiyah verse 47 َ‫َوكَانُوا يَقُولُون‬

This was their common characteristic

Principle #4: Non-verbal sentences implication is something that is

permanent and fixed. Verbal sentence implication is something that is
renewed or done again

Two kinds of sentences: Verbal sentences (‫ )جملة فعلية‬Jumlah Fi'liyyah and non-
verbal sentences (‫ )جملة اسمية‬Jumlah Ismiyah
You could use verbal noun instead of a verb in sentences. If you use verbal
noun then you can have a ???

For example Surah Kahf verse 18 ِ َ‫ َوك َْلبُهُم ب‬their

ٌ‫اسط‬ dog stretching forth his two
forelegs at the entrance

Surah Fatir verse 3

َ‫ض ۚ اَل ِإ ٰلَهَ ِإاَّل ه َُو ۖ فََأنَّ ٰى تُْؤ فَ ُكون‬

ِ ْ‫ق َغ ْي ُر هَّللا ِ يَرْ ُزقُ ُكم ِّمنَ ال َّس َما ِء َواَأْلر‬
ٍ ‫يَا َأيُّهَا النَّاسُ ْاذ ُكرُوا ِن ْع َمتَ هَّللا ِ َعلَ ْي ُك ْم ۚ هَلْ ِم ْن خَ ا ِل‬

Allah swt continuously provides rizk over and over again

Surah Yusuf verse 16

Abu Hayan's tafseer bahr ul mubeet has one of the best tafseer about the
different aspects of the arabic language

Ta'weel An Nahw - intricate grammatical points - exhausting book to read

Principle #5: Usage in the Arabic language in the perfect tense for
something that will occur in the future is to emphasize the definiteness of
something that will occur.

"will be terrified when the trumpet will be blown" The way it is said in
Arabic that it is already done, you have a different feeling, it is difficult to
capture in English
Surah Ibrahim verse 21

‫َي ٍء ۚ قَالُوا لَوْ هَدَانَا هَّللا ُ لَهَ َد ْينَا ُك ْم ۖ َس َوا ٌء َعلَ ْينَا‬ ِ ‫ال الضُّ َعفَا ُء ِللَّ ِذينَ ا ْستَ ْكبَرُوا ِإنَّا ُكنَّا لَ ُك ْم تَبَعًا فَهَلْ َأنتُم ُّم ْغنُونَ َعنَّا ِم ْن َع َذا‬
ْ ‫ب هَّللا ِ ِمن ش‬ َ َ‫َوبَ َر ُزوا هَّلِل ِ َج ِميعًا فَق‬
ٍ ِ َّ ِ ‫صبَرْ نَا َما‬
‫يص‬ ‫ح‬ ‫م‬ ‫ن‬ ‫م‬ ‫َا‬ ‫ن‬َ ‫ل‬ َ ‫َأ َج ِز ْعنَا َأ ْم‬

Sahih International: And they will come out [for judgement] before Allah all
together, and the weak will say to those who were arrogant, "Indeed, we
were your followers, so can you avail us anything against the punishment of
Allah ?" They will say, "If Allah had guided us, we would have guided you. It
is all the same for us whether we show intolerance or are patient: there is
for us no place of escape."

Muhsin Khan: And they all shall appear before Allah (on the Day of
Resurrection) then the weak will say to those who were arrogant (chiefs):
"Verily, we were following you; can you avail us anything from Allah's
Torment?" They will say: "Had Allah guided us, we would have guided you.
It makes no difference to us (now) whether we rage, or bear (these
torments) with patience, there is no place of refuge for us."

This will definitely occur. There is no doubt. When you read in Arabic you
feel that this will occur, it is difficult to capture it in the English language.

2010-02-23 Class Notes

Surah Al-A'nam verse 95

َ‫ت ِمنَ ْال َح ِّي ۚ ٰ َذ ِل ُك ُم هَّللا ُ ۖ فََأنَّ ٰى تُْؤ فَ ُكون‬

ِ ِّ‫ت َو ُم ْخ ِر ُج ْال َمي‬
ِ ِّ‫ق ْال َحبِّ َوالنَّ َو ٰى ۖ ي ُْخ ِر ُج ْال َح َّي ِمنَ ْال َمي‬
ُ ‫ِإنَّ هَّللا َ فَا ِل‬
Sahih International: Indeed, Allah is the cleaver of grain and date seeds. He
brings the living out of the dead and brings the dead out of the living. That
is Allah ; so how are you deluded?

Question about lack of symmetry in the above verse ِ ِّ‫ت َو ُم ْخ ِر ُج ْال َمي‬
َ‫ت ِمن‬ ِ ِّ‫ي ُْخ ِر ُج ْال َح َّي ِمنَ ْال َمي‬
ْ
‫ۚ ال َح ِّي‬

In the beginning of the verse, Allah swt describes himself as cleaver of seed-
grain and fruit-stone. This part ‫ۚ ي ُْخ ِر ُج ْال َح َّي ِمنَ ْال َميِّ ِت َو ُم ْخ ِر ُج ْال َميِّ ِت ِمنَ ْال َح ِّي‬is explanation of the
previous part, so it is parenthatical clause of the first part which is ِّ‫ِإنَّ هَّللا َ فَا ِل ُق ْال َحب‬
‫َوالنَّ َو ٰى‬

Parenthetical clause explains that the first part is bringing life from the
dead.

New topic - to a casual observer of the arabic language this might look
strange or incorrect

Principle: Dual Prefix and Dual Plural

Singular, Dual, Plural

Kitab

This is your book - talking to two men - kitabukuma

Dual Plural - Kitabaan - If you want to say their two books, the nuun at the
end gets dropped.
Suppose you are talking to two people and say your books - you cannot
combine dual prefix with dual plural instead you should say kitabakama??

For example, Surah Tahrim verse 4

‫صا ِل ُح ْال ُمْؤ ِم ِنينَ ۖ َو ْال َماَل ِئ َكةُ بَ ْع َد ٰ َذ ِلكَ ظَ ِهي ٌر‬
َ ‫َت قُلُوبُ ُك َما ۖ َوِإن تَظَاه ََرا َعلَ ْي ِه فَِإنَّ هَّللا َ ه َُو َموْ اَل هُ َو ِجب ِْري ُل َو‬ َ ‫ِإن تَتُوبَا ِإلَى هَّللا ِ فَقَ ْد‬
ْ ‫صغ‬

Sahih International: If you two [wives] repent to Allah , [it is best], for your
hearts have deviated. But if you cooperate against him - then indeed Allah is
his protector, and Gabriel and the righteous of the believers and the angels,
moreover, are [his] assistants.

Muhsin Khan

If you two (wives of the Prophet SAW, namely 'Aishah and Hafsah) turn in
repentance to Allah, (it will be better for you), your hearts are indeed so
inclined (to oppose what the Prophet SAW likes), but if you help one
another against him (Muhammad SAW), then verily, Allah is his Maula
(Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous
among the believers, and furthermore, the angels are his helpers.

Note: The dual plural for the hearts is referring to the two wives of the
prophet

Principle: Move from marfuah to mansub in a superlative or blameworthy

list
Surah Bakarah verse 177 Ayat Al Birr

‫ال َعلَ ٰى ُحبِّ ِه َذ ِوي ْالقُرْ بَ ٰى‬ ِ ‫ب َو ٰلَ ِكنَّ ْال ِب َّر َم ْن آ َمنَ ِباهَّلل ِ َو ْاليَوْ ِم اآْل ِخ ِر َو ْال َماَل ِئ َك ِة َو ْال ِكتَا‬
َ ‫ب َوالنَّ ِبيِّينَ َوآتَى ْال َم‬ ِ ‫ق َو ْال َم ْغ ِر‬ِ ‫ْس ْال ِب َّر َأن تُ َولُّوا ُوجُوهَ ُك ْم قِبَ َل ْال َم ْش ِر‬ َ ‫لَّي‬
َّ ‫صاَل ةَ َوآتَى ال َّزكَاةَ َو ْال ُموفُونَ ِب َع ْه ِد ِه ْم ِإ َذا عَاهَدُوا ۖ َوالصَّا ِب ِرينَ ِفي ْالبَْأ َسا ِء َوال‬
‫ضرَّا ِء‬ َّ ‫ب َوَأقَا َم ال‬ ِ ‫ا‬ َ ‫ق‬ ِّ‫الر‬ ‫ي‬ ‫ف‬ ‫و‬ َ‫ين‬‫ل‬ ‫َّا‬
ِ َ ِ ‫ِ ِ َ ِئ‬ ‫س‬ ‫ال‬ ‫و‬ ‫يل‬ ‫ب‬‫س‬َّ ‫ال‬ ‫ب‬
َ‫ْن‬ ‫ا‬ َ ِ َ َ َ َ َ‫َو ْالي‬
‫و‬ َ‫ين‬‫ك‬ ‫ا‬ ‫س‬ ‫م‬ ْ
‫ال‬ ‫و‬ ‫ى‬
ٰ ‫م‬ ‫َا‬ ‫ت‬
ْ ٰ ‫ُأ‬ َ َ‫س ۗ ُأو ٰلَِئكَ الَّ ِذين‬ ‫ْأ‬
ُ َّ
َ‫ص َدقوا ۖ َو ولَِئكَ هُ ُم ال ُمتقون‬ ُ ِ َ‫َو ِحينَ ْالب‬

Sahih International: Righteousness is not that you turn your faces toward
the east or the west, but [true] righteousness is [in] one who believes in
Allah , the Last Day, the angels, the Book, and the prophets and gives wealth,
in spite of love for it, to relatives, orphans, the needy, the traveler, those
who ask [for help], and for freeing slaves; [and who] establishes prayer and
gives zakah; [those who] fulfill their promise when they promise; and
[those who] are patient in poverty and hardship and during battle. Those
are the ones who have been true, and it is those who are the righteous.

Allah swt is giving description of people who have real piety. Allah swt is
giving a list of people who have piety. Allah swt describes it in different
ways and if you look at the end.

َّ ‫َو ْال ُموفُونَ ِب َع ْه ِد ِه ْم ِإ َذا عَاهَدُوا ۖ َوالصَّا ِب ِرينَ ِفي ْالبَْأ َسا ِء َوال‬
‫ضرَّا ِء‬

To remove the monotonity, the remove accusative and replace it with ... to
make it more stylist. Otherwise the list will be very monotonous to read.

It is not just any list, it has to be either a praiseworthy qualities or

blameworthy qualities.

Within this setting moving from marfuah to mansub is considered stylistic.

Sheikh gave an example of I am homeword bound or I was homeword
bound from Simon Garfunckel song. It is considered poetic licencse over
there.

In Surah Ali Imraan verse 7 the entire list is accusative since the items of
the list are one word long.

Principle: Plural for inanimate objects in a human context

When you are talking about inanimate objects or any object that is
considered non-rational which would include animals, and when you are
talking about plural of inanimate objects, we deal with them as feminine
case. So instead of I wrote it, it would be I wrote her. However it is not
always the case in Quran, specifically when the non-rational objects are
doing something that is usually ascribed to human beings. When Allah swt
speaks about inanimate objects in that settings, he use masculine plurals to
refer to them.

For example, Surah Yusuf verse 4

ِ ‫س َو ْالقَ َم َر َرَأ ْيتُهُ ْم ِلي َس‬

َ‫اج ِدين‬ َ ‫ْت َأ َح َد َعش ََر َكوْ َكبًا َوال َّش ْم‬
ُ ‫ت ِإنِّي َرَأي‬
ِ َ‫ال يُوسُفُ َأِلبِي ِه يَا َأب‬
َ َ‫ِإ ْذ ق‬

Sahih International: [Of these stories mention] when Joseph said to his
father, "O my father, indeed I have seen [in a dream] eleven stars and the
sun and the moon; I saw them prostrating to me."

Instead of saying rayatu li sajida, Allah swt refers to the stars as rayatahum
li sajidin َ‫َرَأ ْيتُهُ ْم ِلي َس ِاج ِدين‬
Rayatahum is only used to refer to plural human beings

Here the inanimate objects - stars are prostrating - an act performed by

human beings - hence Allah swt refers to the case as masculine

Surah Bakarah verse 159

َ‫ب ۙ ُأو ٰلَِئكَ يَ ْل َعنُهُ ُم هَّللا ُ َويَ ْل َعنُهُ ُم الاَّل ِعنُون‬

ِ ‫اس فِي ْال ِكتَا‬
ِ َّ‫ت َو ْالهُد َٰى ِمن بَ ْع ِد َما بَيَّنَّاهُ لِلن‬
ِ ‫ِإنَّ الَّ ِذينَ يَ ْكتُ ُمونَ َما َأنزَ ْلنَا ِمنَ ْالبَيِّنَا‬

Sahih International: Indeed, those who conceal what We sent down of clear
proofs and guidance after We made it clear for the people in the Scripture -
those are cursed by Allah and cursed by those who curse,

According to the sahabah, the cursing will be done by all animals and
inanimate objects but still Allah swt using masculine plurals when he refers
to them. َ‫ الاَّل ِعنُون‬it would have laina instead of lainoon

Principle: Tadeem - Highligting a masdar by skipping the AL ‫أل‬

When something is stated in the indefinite case, specially if it is masdar

(most masdars will have AL ‫ أل‬in front of it) if it does not have AL ‫ أل‬in front
of it, the purpose of it would be tadeem - raising stature, highlighting great
importance of something. Bold letters and italics for highlighting something.

A trained arabic person would find AL ‫ أل‬in front of masdar but the Quran
skips it and it is done for tadeem

Surah Taubah verse 72

Ridwan is indefinite

Surah Bakarah verse 179

Hayat instead of Al Hayat

Surah Najm verse 4

Wahi instead of Al Wahi

Surah Bakarah verse 279

People who take riba - bi harbeen and not bi al harbeen - bold italic special
font treatment for people who take riba.

Ibn Katheer rarely goes into these details. Tabari does. The ulema already
knew these principles and did not have to go into details.

Principle: Change from accusastive to nominative changes the meaning

from recommendation to obligation

Surah Bakarah verse 178

‫ُوف َوَأدَا ٌء ِإلَ ْي ِه‬

ِ ‫ع ِب ْال َم ْعر‬ ْ ‫صاصُ فِي ْالقَ ْتلَى ۖ ْالحُرُّ ِب ْالحُرِّ َو ْال َع ْب ُد ِب ْال َع ْب ِد َواُأْلنثَ ٰى ِباُأْلنثَ ٰى ۚ فَ َم ْن ُعفِ َي لَهُ ِم ْن َأ ِخي ِه ش‬
ٌ ‫َي ٌء فَاتِّبَا‬ َ ِ‫ب َعلَ ْي ُك ُم ْالق‬
َ ِ‫يَا َأيُّهَا الَّ ِذينَ آ َمنُوا ُكت‬
‫ان ۗ ٰ َذلِكَ ت َْخفِيفٌ ِّمن َّربِّك ْم َو َرحْ َمة ۗ ف َم ِن اعتَدَى بَ ْع َد ذلِكَ فلهُ َعذابٌ لِي ٌم‬
‫َأ‬ َ َ َ َ ٰ ٰ ْ َ ٌ ُ ٍ ‫بِِإحْ َس‬
Sahih International

O you who have believed, prescribed for you is legal retribution for those
murdered - the free for the free, the slave for the slave, and the female for
the female. But whoever overlooks from his brother anything, then there
should be a suitable follow-up and payment to him with good conduct. This
is an alleviation from your Lord and a mercy. But whoever transgresses
after that will have a painful punishment.

Surah Bakarah verse 229

‫ان ۗ َواَل يَ ِحلُّ لَ ُك ْم َأن تَْأ ُخ ُذوا ِم َّما آتَ ْيتُ ُموهُنَّ َش ْيًئا ِإاَّل َأن يَخَ افَا َأاَّل يُقِي َما ُحدُو َد هَّللا ِ ۖ فَِإ ْن ِخ ْفتُ ْم َأاَّل يُقِي َما ُحدُو َد‬
ٍ ‫ْري ٌح بِِإحْ َس‬ِ ‫ُوف َأوْ تَس‬ٍ ‫ك بِ َم ْعر‬ ٌ ‫َان ۖ فَِإ ْم َسا‬ ُ ‫الطَّاَل‬
ِ ‫ق َم َّرت‬
ٰ ‫ُأ‬
َ‫َت ِب ِه ۗ تِ ْلكَ ُحدُو ُد هَّللا ِ فَاَل تَ ْعتَدُوهَا ۚ َو َمن يَتَ َع َّد ُحدُو َد هَّللا ِ فَ ولَِئكَ هُ ُم الظَّالِ ُمون‬ َ ‫هَّللا ِ فَاَل ُجن‬
ْ ‫َاح َعلَ ْي ِه َما ِفي َما ا ْفتَد‬

Sahih International

Divorce is twice. Then, either keep [her] in an acceptable manner or release

[her] with good treatment. And it is not lawful for you to take anything of
what you have given them unless both fear that they will not be able to keep
[within] the limits of Allah . But if you fear that they will not keep [within]
the limits of Allah , then there is no blame upon either of them concerning
that by which she ransoms herself. These are the limits of Allah , so do not
transgress them. And whoever transgresses the limits of Allah - it is those
who are the wrongdoers.

Surah Bakarah verse 240

ٍ ‫َاح َعلَ ْي ُك ْم ِفي َما فَ َع ْلنَ ِفي َأنفُ ِس ِهنَّ ِمن َّم ْعر‬
ۗ ‫ُوف‬ ٍ ‫اج ِهم َّمتَاعًا ِإلَى ْالحَوْ ِل َغي َْر ِإ ْخ َر‬
َ ‫اج ۚ فَِإ ْن خَ َرجْ نَ فَاَل ُجن‬ ِ ‫صيَّةً َأِّل ْز َو‬
ِ ‫َوالَّ ِذينَ يُت ََوفَّوْ نَ ِمن ُك ْم َويَ َذرُونَ َأ ْز َواجً ا َو‬
‫َزي ٌز َح ِكي ٌم‬ِ ‫َوهَّللا ُ ع‬
Sahih International

And those who are taken in death among you and leave wives behind - for
their wives is a bequest: maintenance for one year without turning [them]
out. But if they leave [of their own accord], then there is no blame upon you
for what they do with themselves in an acceptable way. And Allah is Exalted
in Might and Wise.

Surah Al Dhaariyat verse 25

َ َ‫ِإ ْذ َدخَ لُوا َعلَ ْي ِه فَقَالُوا َساَل ًما ۖ ق‬

َ‫ال َساَل ٌم قَوْ ٌم ُّمن َكرُون‬

Sahih International

When they entered upon him and said, "[We greet you with] peace." He
answered, "[And upon you] peace, [you are] a people unknown.

Mansub is a recommendation

Marfuah is an obligation

Response of the prophet Ibrahim is much stronger than the greeting of the
angels. Peace must be with you - something obligatory

2010-03-02 Class Notes

Special attributes of ‫كان‬

How would you translate kana ‫? كان‬

The way the Arabic language gets more tenses is via ‫كان‬

It is an existential verb.

It is used in five different ways in the Quran:

1. Perfect tense madhi

2. Future tense mustaqbal

3. Present state haal

4. Something became ‫صار‬

5. At the same time it may imply more than one meaning at one time, past,
future, and present at one time.

Surah Bakarah verse 10

They may receive grevious punished because of they lied or because they
continue to lie.

Lies they used to commit and lies that they still continue to do.

This expression is seen a lot.

Many of the verses refering to Allah swt kana azizun hakim. Kana ‫ كان‬does
not mean that Allah was aziz and hakim. It is not past tense, it is inclusive of
past, present and future.

Surah Maryam ‫من كان في المهد صبيا‬

How can we speak to somebody who is a baby in the cradle? ‫ من كان‬- here ‫كان‬
means present tense.

In every khutbah you hear and give it present tense meaning, the verse
from Surah ِ‫آل عمران كنتم خير أمة أخرجت للناس‬... you are the best nation. They don't say
you were the best nation but you are the best nation.

Narration for Umar ibn Al Khattab: Allah swt did not say you are the best
nation.. ‫كنتم خير أمة أخرجت للناس‬... Umar said Allah swt said they were the best nation
referring to the sahaba. So the people in the khutbah are mistranslating the
ayat.

Surah Nisa verse 47 : ‫وكان أمر هللا مفعوال‬

Command of Allah swt will definitely be ...

‫ وكان من الكافرين‬:Surat al-Baqarah, 34 , ‫ صار‬can also mean ‫كان‬

He became one of the disblievers

Letters or word that are superflous ‫الزائدة‬

Poetry and rhythm and measure of the line. Throw in a word that has no
affect on the meaning, it might have an impact on grammar.

The most eloquent speech will not have such extraneous letters or words.
The minimum (at the very least the) letters is (stand for, allude to) for
emphasis.

‫ من في المهد صبي‬versus ‫من كان في المهد صبيا‬

The presence of ‫ كان‬is for emphasis. It is emphasizing the reality of the fact
that Isa was still in the cradle.

There is nothing similar to it, you would say ‫ ليس شيء مثله‬there is nothing similar
to it

‫ليس كمثله شيء‬

There is no need for the ‫ ك‬in the above phrase from a grammatical point of
view. The minimum reason is for emphasis. In reality there is nothing like
Allah swt, this is one explanation.

Some ullema have also pointed out another meaning: There is nothing
similar to something similar to him. So you can imagine there is nothing
similar to him. So in this case ‫ ك‬is not superfluous (only from a grammatical
point of view).

Letters or words added to basic structure of words or sentences Ziyadatul

Mal

Words and sentences sometimes have basic structure to it. If there are
letters or words added to it, then it implies an increase in meaning. Applies
to verbs. From a basic verb, you can derive many forms of the verbs. All of
those derived forms have added letters to it. You add ta or in. These
increase the meaning of the word. It can with respect to a word or to a
sentence.

Surah Yusuf verse 96

Father had not given up hope for finding his son, Yusuf. What was the first
sign that Yaqub had that he will see his son again? Something is given to
him that belongs to Yusuf. The shirt of Yusuf.

َ‫ال َألَ ْم َأقُل لَّ ُك ْم ِإنِّي َأ ْعلَ ُم ِمنَ هَّللا ِ َما اَل تَ ْعلَ ُمون‬ ِ َ‫فَلَ َّما َأن َجا َء ْالبَ ِشي ُر َأ ْلقَاهُ َعلَ ٰى َوجْ ِه ِه فَارْ تَ َّد ب‬
َ َ‫صيرً ا ۖ ق‬

Sahih International: And when the bearer of good tidings arrived, he cast it
over his face, and he returned [once again] seeing. He said, "Did I not tell
you that I know from Allah that which you do not know?"
 is superflous, it has no grammatical purpose. Allah swt is highlighting a ‫َأن‬
point to make us appreciate the good news that he waiting for so long has
now come to Yaqub. It sets out this verse to highlight the significance and
.unique nature of it

Surah verse 42

Muqtadar ‫ مقتدر‬comes from a derived form of the word. Instead of mukhtadar

you can Qadeer ‫قادر‬.

The difference between muqtadar and qadeer: Muqtadeer has the ability to
do it and there is nothing that can prevent him from doing it.

la ha maktasabat

The introduction of ta

Instead of simply commanding patience, we see astabar, to have great deal

of patience, there is no limit to the patience, you have to go all out to be
patient. You cannot say you had patience but then you gave up.

Surah Maryam verse 65

‫َما بَ ْينَهُ َما فَا ْعبُ ْدهُ َواصْ طَ ِبرْ لِ ِعبَا َدتِ ِه ۚ هَلْ تَ ْعلَ ُم لَهُ َس ِميًّا‬

Sahih International
Lord of the heavens and the earth and whatever is between them - so
worship Him and have patience for His worship. Do you know of any
similarity to Him?"

Surah Nuh verse 10

Ghaffar ‫ غفَّار‬is stronger than ghaffir ‫غافِر‬. Allah swt is repeatedly forgiving his
servants.

ُ ‫فَقُ ْل‬
‫ت ا ْستَ ْغفِرُوا َربَّ ُك ْم ِإنَّهُ َكانَ َغفَّارًا‬

Sahih International: And said, 'Ask forgiveness of your Lord. Indeed, He is

ever a Perpetual Forgiver.

Surah Kahf verse 78

ِ ‫ق بَ ْينِي َوبَ ْينِكَ ۚ َسُأنَبُِّئكَ بِتَْأ ِو‬

َ ‫يل َما لَ ْم تَ ْست َِطع َّعلَ ْي ِه‬
‫صبْرً ا‬ ُ ‫ال ٰهَ َذا فِ َرا‬
َ َ‫ق‬

Sahih International: [Al-Khidh r] said, "This is parting between me and you.

I will inform you of the interpretation of that about which you could not
have patience.

?in verse 82, why ‫ تسطع‬changes to ‫تَ ْست َِطع‬

ۚ َ‫صا ِلحً ا فََأ َرا َد َربُّكَ َأن يَ ْبلُغَا َأ ُش َّدهُ َما َويَ ْست َْخ ِر َجا كَنزَ هُ َما َرحْ َمةً ِّمن َّربِّك‬
َ ‫َوَأ َّما ْال ِجدَا ُر فَ َكانَ ِلغُاَل َمي ِْن يَ ِتي َمي ِْن ِفي ْال َم ِدينَ ِة َو َكانَ تَحْ تَهُ كَن ٌز لَّهُ َما َو َكانَ َأبُوهُ َما‬
‫صبْرً ا‬َ ‫ْطع َّعلَ ْي ِه‬ ِ ‫َو َما فَ َع ْلتُهُ ع َْن َأ ْم ِري ۚ ٰ َذلِكَ تَْأ ِوي ُل َما لَ ْم تَس‬
Sahih International: And as for the wall, it belonged to two orphan boys in
the city, and there was beneath it a treasure for them, and their father had
been righteous. So your Lord intended that they reach maturity and extract
their treasure, as a mercy from your Lord. And I did it not of my own
accord. That is the interpretation of that about which you could not have
patience."

Khidhr uses a softer since he explained the reasons for his actions. In verse
78 there was a stronger usage because he had not explained the reasoning
for his actions whereas in the intervening verses between 78 and 82 there
were explanations.

No true synonyms in Arabic, except lugat or dialects, it is possible one

arabic dialect used a specific word for something and another tribe used
another word, and this could lead to two words having the same meaning.
However is one lugat you will not have true synonyms.

Concept of ellipsis

Something is left unsaid. I went but my wife didn't. This is split infinitive. I
went but my wife did not go.

This is a powerful tool in Arabic language. It is powerful rhetoric tool in

Arabic language to leave things unsaid.

Translation in English will be forced to include what was not said in the
translation. The proper way to do is to put thoise words in parenthesis. If
you put in brackets you are adding something that did not exist. Ellipsis is a
big thing in Arabic language (‫)الحذف‬.
Surah Isra verse 8

ِ ‫َع َس ٰى َربُّ ُك ْم َأن يَرْ َح َم ُك ْم ۚ َوِإ ْن عُدتُّ ْم ُع ْدنَا ۘ َو َج َع ْلنَا َجهَنَّ َم ِل ْلكَا ِف ِرينَ َح‬
‫صيرً ا‬

Sahih International: [Then Allah said], "It is expected, [if you repent], that
your Lord will have mercy upon you. But if you return [to sin], We will
return [to punishment]. And We have made Hell, for the disbelievers, a
prison-bed."

‫َوِإ ْن عُدتُّ ْم ُع ْدنَا‬

If you return, we will return

No mention of sin or punishment is made in the Arabic language. It is

obvious from the context. It is very powerful speech.