Discussion Points and Notes to Accompany Our Readings From the Book
المصباح المنير في تهذيب تفسير ابن كثير
and its existing English Translation Entitled
“Tafsir ibn Kathir in the English Language (Abridged)”
Embedded Files
Please kindly keep the following in mind: We have used the existing English resource indicated as part of our teaching materials; however, the English wordings and ideas that it contains are those of its translators and editors, and we do not necessarily agree with all of those wordings or ideas. It is our practice during our classes to verbally dictate various suggested amendments that we feel are necessary or appropriate, and not all of those amendments are written in our discussion points and notes.
- - Preliminary Remarks About the Mufassal Section of the Qur’aan - -
🔘 Reciting the Qur’aan is a really important part of our prayers in Islaam, and knowing a bit about how scholars of Islaam have explained the Qur’aan’s meanings greatly assists us in reciting the Qur’aan the way that it should be recited. With that in mind, our readings from this point onwards in the book can be considered to be an extension of other lessons that we had in which we were studying ash-Shaykh al-Albaanee’s book صفة صلاة النبي صلى الله عليه وسلم along with its existing English translation entitled “The Prophet’s Prayer Described.”
🔘 The term اَلْمُفَصَّلُ “Mufassal” can be found in “The Prophet’s Prayer Described” once on p. 26, twice on p. 30, and thrice on p. 34. Many scholars—including al-Imaam ibn Katheer—hold that the Mufassal section of the Qur’aan spans from the beginning of Soorah Qaaf until the end of Sooratun-Naas, and this is the understanding that we will use for these classes. (Note: the 2nd spot on p. 34 in “The Prophet’s Prayer Described” could perhaps imply that Soorah Muhammad is part of the Mufassal section, but this is not a point that we will be discussing in our lessons).
🔘 One of the places in Hadeeth books where reference to the “Mufassal section/chapters of the Qur’aan” can be found is in some of the authentically narrated descriptions of what the Prophet (may Allaah grant him commendation and protection) used to recite during the prayers that he performed. An example of that is in Sunan an-Nasaa’ee, no. 982; where the Mufassal section itself is even described as having subsections that are "short", "medium", and "long".
- - Ideas Related to the Introductory Remarks Presented - -
🔘 Our preferred EN rendering of مَكِّيَّةٌ is “sent down before Hijrah (migration of the Prophet—may Allaah mention him with commendation and grant him protection—to al-Madeenah). This is based on something that al-Imaam ibn Katheer himself mentioned early on in his original Tafseer, in a section that is not part of the abridgement that we are using in these lessons.
🔘 One source of the usage and importance of the term اَلْمُفَصَّلُ (the Mufassal section of the Qur’aan): Hadeeth books.
🔘 Two possible meanings of Mufassal, both linked to meanings that the Arabic word فَصْلٌ could convey: (1) each chapter is a relatively short section of a larger entity, or (2) the Basmalah (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) occurs frequently as a partition between the chapters.
💡 The author’s view about where the Mufassal section begins.
💡 An inauthentic narration added in the EN translation—but removed from the AR abridgment—containing a 7-section division of the Qur’aan, and naming its last section Mufassal.
🔘 Saheeh al-Bukhaaree, no. 5052, is an authentic Hadeeth in which a basis can be found for a 7-section division of the Qur’aan, so as to finish reading the Qur’aan once each week.
🔘 Scholars may sometimes cite certain narrations, which do not have authentic chains of transmission, for the purpose of elaborating upon meanings in Ahaadeeth that do have authentic chains of transmission.
💡 3 + 5 + 7 + 9 + 11 + 13 = 48, and the remainder is Mufassal.
💡 The author reiterates his view after presenting justification.
💡 Two Ahaadeeth about “The Virtues of Soorah Qaaf.”
💡 One Hadeeth about reading Soorah Qaaf during the ‘Eed Prayer.
💡 One Hadeeth about reading Soorah Qaaf during the Friday Sermon (2 narrations).
🔘 The Companion who narrated what relates to reading Soorah Qaaf during the Friday Sermon is one person, though there was a minor discrepancy about her father’s name due to a possible mistake from one of the sub-narrators. Her Kunyah is أُمُّ هِشَامٍ Umm Hishaam, and her father’s name is حَارِثَةُ بْنُ النُّعْمَانِ Haarithah ibn an-Nu‘maan. May Allaah be pleased with both of them, and with all of the Companions.
💡 Some of the rationale for reading Soorah Qaaf in the large gatherings mentioned (i.e. the ‘Eed Prayer and the Friday Sermon): It mentions the beginning of creation. It also mentions various aspects of the Hereafter, including being restored to life once more, returning to Allaah, standing before Allaah, being held to account for one's beliefs and deeds, Paradise and Hell, as well as reward and punishment. In addition, it contains strong encouragement to do good things, and strong discouragement against doing bad things.
🔘 A reminder about how certain English terms might be construed depending on who is being addressed; for instance, "Resurrection" might be understood one way by someone accustomed to its usage in English Muslim vocabulary, but it might be understood to mean something completely different by someone who follows religious teachings that are different from the teachings of Islaam. This should be kept in mind by those involved in religious outreach and dialogue.
- - Ideas Related to the Explanation Presented for [50:1-5] - -
💡 [50:1] The Detached Arabic Letters (الْحُرُوفُ الْمُقَطَّعَةُ) at the beginning of some Chapters in the Qur’aan are حُرُوفُ الْهِجَاءِ, which may also sometimes be called حُرُوفُ الْمَبَانِي in contrast to حُرُوفُ الْمَعَانِي. An individual حَرْف among the former group (حُرُوفُ الْهِجَاءِ or حُرُوفُ الْمَبَانِي) does not have any particular meaning when used on its own. (Think about how “a” can be used in English as a letter name, and as an actual word with a meaning).
🔘 Our preferred EN rendering of الْكُفَّار (used in the editors’ heading) is “individuals who did not accept the Truth from Allaah.” The English expression “disbelievers” used in the translation may not be the best word choice for conveying that meaning.
🔘 To “wonder at” something means to be filled with amazement by it, or to be struck with astonishment by it. To “wonder about” something conveys a meaning along the lines of curiosity, not astonishment. The two do not appear to be interchangeable, and should not be confused.
🔘 Our suggested EN rewording of the editors’ heading is: “Individuals who did not accept the truth from Allaah wondered at (or: were astonished by) the Message that was sent to them, and at the return to Allaah in the Hereafter; and a response from Allaah was presented to them.”
💡 [50:1] The وَ in وَالْقُرْآنِ is for swearing an oath (i.e. I swear an oath by…).
📍 [50:1] Explanation for اَلْمَجِيد: Some aspects of what describing the Qur’aan with this term includes are its honour, its greatness, and the fact that falsehood cannot find a way into it from any direction.
💡 The thing sworn by in [50:1] was the Qur’aan, but the thing sworn about was not mentioned outright.
💡 The thing sworn about in [50:1] can be inferred from ideas mentioned a bit after the oath. Thus, the meaning implied is that Allaah is saying something along the lines of: “I emphasize the Prophethood of Muhammad (may Allaah mention him with commendation and grant him protection), as well as the return to Allaah in the Hereafter, and I affirm that they are true.”
💡 An instance elsewhere in the Qur’aan where an oath is sworn by the Qur’aan but the thing sworn about is not mentioned outright is [38:1-2].
🔘 Our suggested EN rewording for the meaning of [38:1-2] is: “[38:1] Saad. This is one of the Detached Arabic Letters that are at the beginning of some Chapters in the Qur’aan; and part of the wisdom behind them is that they indicate the inimitable nature of the Qur’aan, as well as the fact that it is matchless revelation from Allaah. After saying Saad, Allaah said: I swear an oath by the Qur’aan—full of reminding—that Allaah does not have any sort of partner, contrary to what is presumed by those who ascribe partners to Him. [38:2] Rather, those who did not accept the truth from Allaah are in false pride and opposition.”
🔘 Based on the ideas discussed so far, our suggested EN rewording for the meaning of [50:1-2] is: [50:1] Qaaf. This is one of the Detached Arabic Letters that are at the beginning of some Chapters in the Qur’aan; and part of the wisdom behind them is that they indicate the inimitable nature of the Qur’aan, as well as the fact that it is matchless revelation from Allaah. After saying Qaaf, Allaah said: I swear an oath by the Glorious Qur’aan that the Prophethood of Muhammad (may Allaah mention him with commendation and grant him protection) and the return to Allaah in the Hereafter are absolutely true, contrary to what is presumed by those who ascribe partners to Allaah. [50:2] Rather, those individuals found it astonishing that there has come to them a warner from among themselves. So the individuals who did not accept the truth from Allaah say, "This is an astonishing thing!"
💡 [50:2] The people being referred to were astonished by the Message that was sent and the Messenger who brought it.
💡 An Aayah elsewhere in the Qur’aan showing that sending a human Messenger to convey warnings to people is nothing to be astonished about is [10:2]. Additionally, just as Allaah chooses Messengers from among the angels—and the people addressed do not find that astonishing—Allaah chooses Messengers from among humans as well, so the people should not find that astonishing either. (See also 17:95).
💡 [50:3] The people being referred to were astonished about returning to Allaah, and they considered it impossible.
💡 [50:4] A response from Allaah is presented: Allaah’s knowledge about everything is all-encompassing—including everything that the Earth consumes of the bodies of the deceased, as well as what they become and where they go after they disintegrate—and there is also a Book with Allaah that contains precise record of all things.
📍 [50:4] Explanation for حَفِيظٌ: The meaning mentioned is حَافِظٌ; however, a meaning not mentioned is مَحْفُوظٌ, and Allaah knows best. (Think about فَعِيلٌ sometimes conveying the meanings of فَاعِلٌ and مَفْعُولٌ).
💡 [50:5] A reason why the people being referred to failed to accept Allaah’s guidance is because they deliberately chose to deny that truth from Allaah, not just because they were astonished by it.
🔘 Our suggested EN rewording for the meaning of بَلْ in [50:5] is: “Furthermore, not only did they find the things mentioned earlier astonishing,...”
💡 [50:5] Denial of the truth from Allaah is a departure from what is correct; and that leads to saying confused, inconsistent, and blameworthy things about Allaah’s guidance.
💡 An instance elsewhere in the Qur’aan showing the preceding idea is [51:8-9], and our suggested EN rewording for its meaning is: “[51:8] Certainly, you have inconsistent ideas. [51:9] Those who will end up being turned aside from Allaah’s guidance are those who themselves chose to turn aside from accepting His guidance and complying with it.”
🔘 Based on what was discussed, our suggested EN rewording for the meaning of [50:1-5] is: [50:1] Qaaf. This is one of the Detached Arabic Letters that are at the beginning of some Chapters in the Qur’aan; and part of the wisdom behind them is that they indicate the inimitable nature of the Qur’aan, as well as the fact that it is matchless revelation from Allaah. After saying Qaaf, Allaah said: I swear an oath by the Glorious Qur’aan that the Prophethood of Muhammad (may Allaah mention him with commendation and grant him protection) and the return to Allaah in the Hereafter are absolutely true, contrary to what is presumed by those who ascribe partners to Allaah. [50:2] Rather, those individuals found it astonishing that there has come to them a warner from among themselves. So the individuals who did not accept the truth from Allaah say, “This is an astonishing thing! [50:3] How could our parts ever be put back together, and our bodies be restored to life, after we are dead and have become dust? That is a far-fetched return!” [50:4] We—Allaah—certainly have complete knowledge about what the Earth consumes of their bodies, and with Us alone is a Book that keeps all records. [50:5] Furthermore, not only did they find the things mentioned earlier astonishing, they have also denied the Truth when it has come to them, so they are in a confused state.
- - Ideas Related to the Explanation Presented for [50:6-11] - -
🔘 Our suggested EN rewording of the editors’ heading is: “Allaah’s Power and Ability to do Things Even Greater than Restoring People to Life Once More for Their Return to Allaah in the Hereafter.”
💡 Resurrection (restoring people to life once more) is something that Allaah did not yet do, and it something that the aforementioned individuals found astonishing and impossible. However, there are things that Allaah already did—which are even greater than Resurrection—and the aforementioned individuals recognized them to be completely possible, and were not astonished by them at all. Some of those things are: creating the sky, creating the Earth, and restoring life to the ground—in a very remarkable way—after its death.
💡 [50:6] Evidences from Allaah related to how the sky above people was created: Allaah made the sky, He adorned it with stars that are like lamps, it has no cracks, and there is nothing incomplete or defective about it.
📍 [50:6] Explanation for the expression فُرُوجٍ mentioned in relation to the sky: splits, clefts, rifts, cracks.
💡 [50:7] Evidences from Allaah related to how the ground beneath people was created: Allaah spread out the Earth and made it very expansive, He put mountains into it that contribute to keeping it stable, and He made many beautiful varieties of plants and trees grow from it.
📍 [50:7] Explanation for the expression مَدَدْنَاهَا mentioned in relation to the Earth: We made it spacious and spread out.
📍 [50:7] Explanation for the expression رَوَاسِيَ mentioned in relation the Earth: the mountains, which contribute to keeping it stable.
📍 [50:7] Explanation for the expression كُلِّ زَوْجٍ mentioned in relation to plants: every variety, or every type.
📍 [50:7] Explanation for the expression بَهِيجٍ mentioned in relation to plants: having a lovely appearance, or producing a beautiful scene.
💡 [50:8] The purpose of presenting evidences from Allaah such as the aforementioned ones: so that servants of Allaah who refer back to Him in all matters can be enlightened about the Truth from Him, and reminded of it.
📍 [50:8] Explanation for the expression مُنِيبٍ mentioned as a description for a type of Allaah’s servants: someone who is submissive towards Allaah, is fearful of Allaah, and is constant in returning to Allaah.
🔘 The concept of إِنَابَةٌ—which we have chosen to express as returning to Allaah—can include repentance (i.e. returning to obeying Allaah after disobeying Him), and can also include making Allaah one’s point of reference in all matters (i.e. returning to Allaah’s guidance in the Qur’aan and the authentic Sunnah concerning everything).
💡 [50:9-11] Evidence from Allaah specifically related to restoring life: Out of Allaah’s limitless ability, He sends rain down from the sky, and He uses that water to bring many types of provisions for His servants out of the ground. Out of Allaah’s limitless ability, He also uses that water to restore life to land that is barren and lifeless. Similarly, out of Allaah’s limitless ability, it is completely possible for Him to restore life to people after they die, and He is completely capable of bringing them out of their disintegrated state back to life once more.
📍 [50:9] Explanation for the expression مُبَارَكًا mentioned in relation to the rain that Allaah sends down from the sky: beneficial.
📍 [50:9] Explanation for the expression جَنَّاتٍ mentioned in relation to vegetation that Allaah brings out of the Earth: areas with plants in general, areas with fruit-bearing plants in particular, and other types of gardens.
📍 [50:9] Explanation for the expression حَبَّ الْحَصِيدِ mentioned in relation to vegetation that Allaah brings out of the Earth: grains that are harvested in order to be consumed, and also in order to be stored for later use.
📍 [50:10] Explanation for the expression بَاسِقَاتٍ mentioned as a description of date-palms: tall.
🔘 Based on how scholars explain the expression طَلْعٌ in Arabic, the meaning conveyed is something along the lines of “spathes” or “fruit producing sheaths,” which can be understood to refer to the covers of what eventually develops into date clusters; and the meaning conveyed by نَضِيدٌ is something like “arranged in layers.” This conveys the idea that what is within the spathes or sheaths is densely packed and neatly arranged one on top of the other, and Allaah knows best. (Note: an image search for some of the terms might be helpful for those who have not examined parts of a date palm in real life; see, for instance, sample picture 1 and sample picture 2).
📍 [50:10] Explanation for the expression نَضِيدٌ, which follows the فَعِيلٌ word pattern: مَنْضُودٌ, which follows the مَفْعُولٌ word pattern.
📍 [50:11] Explanation for the expression لِلْعِبَادِ (rendered into English as “Allaah’s servants”): لِلْخَلْقِ (rendered into English as “Allaah’s creation”). (Note: although the expression خَلْق can be used in reference to all of Allaah’s creatures, it is sometimes used in reference to people in particular. This latter usage seems to be the applicable one here, and Allaah knows best).
🔘 The words كَذَلِكَ الْخُرُوجُ in [50:11] do not appear to have been mentioned outright in the explanation presented. However, explanation of them was actually given, and it comes a bit after the portion of the translation in 9/223 that says “stirred back to life and became green.” Our suggested amendment of what comes afterwards is: Indeed this is an example of things that Allaah created being restored to life after their death and disintegration. كَذَلِكَ الْخُرُوجُ Allaah is similarly able to restore people to life after their death and disintegration. This display of Allaah's ability that is seen and witnessed manifests things that are greater than what was denied by those who dismiss the the possibility of Resurrection.
💡 The general idea conveyed by citing [40:57] is that the sheer magnitude of the heavens and the Earth that Allaah created, along with everything that takes place throughout them, is much greater in scope than Allaah creating mere human beings and also restoring them to life once more after they die. If Allaah is fully capable of the greater, then it should be obvious that He is fully capable of the lesser. Similar can be said in general about citing [46:33].
💡 Citing [41:39] presents meanings that are similar to what is being explained in [50:9-11].
[50:12-15] AR p. 1356 | EN 9/224-226
- - Ideas Related to the Explanation Presented for [50:12-15] - -
🔘 Our suggested rewording for the editors’ heading: Reminding the Quraysh of the destruction of earlier collectives of people who did not accept the Truth from Allah.
💡 [50:12-14] Instances of previous peoples who rejected the Prophets sent to them: the people to whom the Prophet Nooh was sent rejected Nooh, the people associated with a particular well—perhaps due to living near it, perhaps due to killing a Prophet in it, or perhaps due to some other reason—rejected the Prophet sent to them, the people known as Thamood rejected the Prophet Saalih, the people known as ‘Aad rejected the Prophet Hood, an individual known as Fir‘awn rejected the Prophets Moosaa and Haaroon, the people to whom the Prophet Loot was sent rejected Loot despite them being related to him, the people who resided in a particular area of dense tree growth rejected the Prophet Shu‘ayb, and the people who were ruled by an individual known as Tubba‘ rejected the Prophet sent to them.
💡 [50:13] The location of the people to whom the Prophet Loot was sent: سَدُومُ (referred to as Sodom in English) and surrounding areas.
💡 [50:13] What Allaah did to the people who rejected the Propht Loot: He caused the ground to collapse beneath them and He turned their area into a reeking lake. That was a result of their rejection, their transgression of the bounds that Allaah had set, and their defiance of the Truth.
💡 [50:14] The Prophet who was sent to أَصْحَابُ الْأَيْكَةِ (the people who resided in a particular area of dense tree growth): the Prophet Shu‘ayb.
💡 [50:14] The location of an individual known as Tubba‘: the land of Yemen.
💡 [50:14] Denying any Messenger from Allaah is tantamount to denying all of them.
💡 [50:14] Allaah’s threat to previous peoples took effect due to them rejecting Allaah’s Messengers, so the people being addressed must beware of suffering the same ending if they continue rejecting the Messenger whom Allaah sent among them.
🔘 Our suggested rewording for the editors’ heading: Restoring people to life after they did previously exist is easier than bringing people into being after they did not previously exist.
💡 [50:15] Bringing people to life the first time was completely possible for Allaah, and it did not cause him any fatigue; therefore, restoring people to life once again after they die is also completely possible for Allaah without any difficulty or fatigue. This idea can also be found in the other texts from the Qur’aan and the Sunnah that were cited afterwards in the explanation.
Page updated
Google Sites
Report abuse