Ali Ataie – Interpreting the Qur’anic Text (Part 6) Qur’anic Sciences Series
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AI: Transcript ©
Talking about Tarsiyyid.
Tarsiyyid,
is usually translated as
a poetic commentary
or exegesis.
Exegesis is a Greek word
meaning to draw something out of a text.
Tafsir is from Fasara.
The word Fasara, which means to explain
or to interpret something.
Definition of the word tafsir
is given by Imam
Kashim. He says, Tafsir is a knowledge
by which
is known.
The thumb, the comprehension
of the revealed book of God.
Knowledge by which is known, the comprehension
of the revealed book of God.
As well as the extraction
of its rulings
and maxims.
So again knowledge by which is known.
The comprehension
of the revealed
book of God upon his Prophet Muhammad, peace
be upon him, and explication of its meanings,
as well as the extraction or deduction of
its rulings
and maxims or eagle saying sorry, wisdom sayings.
The word kafsir is in the Quran itself.
So that's with Forqa
chapter 25
verse 33,
This is a platonic word.
Another word that's used
is tawil.
So tawil is also used for a Qur'anic
commentary. Tawil
from the root
which means to find
the source of something.
And the word is in the
I am number
7. Some of the urlamas say that tafsir
and tawil are interchangeable
or synonymous.
Some of the say that
refers to the explication
of individual
words of the Quran.
It's more like a lexicon or,
we say,
like lexical analysis.
Tafsir is
the explication of individual works. What is kulfa?
What is fuad? What is tamud? Like that.
While the tawil,
looks at sentences and phrases,
words and context. They have different opinions as
to what tafsir and tawil mean. First opinion
is they mean exactly the same thing. Another
opinion is tafsir is more like lexical analysis
of individual words,
whereas
refers to
meanings of sentences and phrases or words in
context.
A third,
opinion is that tafsiyyah explains
all of the kalimat of the Quran, all
of the words, what all of the words
mean.
Individual words, sentences, phrase, everything.
Whereas, tawil,
is an explanation of the
means the lessons.
The lessons of the Quran, like the overarching
lesson.
That's another opinion.
So you know, Kasir would be then breaking
down the linguistics,
the grammar, and the rhetoric, looking at hadith
of this story of Musa alayhi salam.
But then what does that mean? What's the
lesson behind it?
Another opinion is that tafsir
deals with the exoteric meanings of the Quran,
the apparent meanings of the Quran.
So the
means.
What is on the is on the apparent.
Right? Or as we say in some Middle
Eastern countries, Zahil.
Zahil and Batim.
Batim. So then Ta'il
is the esoteric or mystical meanings of the
Quran.
Take off your sandals.
Al Ghazali says that phrase has
a va'giri mimi and a va'giri mimi.
So one is taken from tafsir, one is
called tafsir.
The tafsir is what does it mean? It
means take off your sandals, he he took
off his physical sandals, that's it.
The is
what do the sandals
sort of represent?
And Imam Ghazali says
the left sandal is the dunya, the right
sandal is the akhirah. So Allah Subhanahu Wa
Ta'ala wants Musa alaihis salaam not to think
about either a boat.
Don't think about consequences in the dunya, don't
even think about reward in the akhina,
just concentrate on me,
think about Allah.
All the bottom.
The ladder is called.
So is it
okay to say that
in some respects.
Yeah. Another way to think about this, missus
Nikhim for the last definition, That tafsir
is an explication of the mohkhamat
of the Quran.
Mohkhamat
means verses that are very easily understood, ayat
that are very easily understood on their on
their face even in translation.
Or does
is an explanation
of and these two terms are also in
the Quran.
Same Maya Aliyamran Ayah number 7.
Okay. So it depends on
the scholar.
Probably the most popular is
that,
from the salaf
that they're interchangeable.
From later scholars,
they would say that the outer dimension of
the Quran
is Tafsir, the inner dimension is Tafsir.
Okay.
There are 2 main approaches
to Tafsir.
Two main approaches.
The first is called tafsir
al tahli.
Tafsir,
tahli.
Tahli
means analytical
exegesis,
analytical exegesis, analytical exegesis,
analytical
This is by an exeget, a
So the
is the commentator.
Right? The commentator goes verse by verse.
Verse by verse commentating on the Quran, this
is called a tafsir aktahni.
And we'll talk about how he does that,
what does he do,
right? Those are the types of Tasir. But
the second main approach is called Tasir al
Mounuri.
Or as we say again,
and Farsi means subject,
right, or theme.
So thematic
Thematic. So here the exeget, the mufassir, is
not going verse by verse.
He's looking at themes. So he's drawing, for
example, what does the Quran say about Al
Anbiya?
So he's only commenting on Al Anbiya. What
does the Quran say about,
Akcam? These verses that deal with that have
legalistic import
versus the what does the Quran say about
theology? Aqida verses.
Right? This is called tafsila al mawduri.
Okay.
Now there are also 3 types of tafsila.
So there are 2 approaches,
these 2, Tahiri and Maluri.
Then how do you do Tafsir?
Three types.
The first type is called tafsir bel riwaya.
Tafsir bel riwaya.
It's also called tafsir
del Mahathur.
Mahathur
are from afar. Afar.
So tafsir by transmission
by transmission or tafsir by handed down traditions.
This is considered the best
best type of tafsir.
And there's 4 levels to this type of
tafsir,
but we'll hold off on the 4 levels
for now. Let's go to the second type
of tafsir.
The second type of tafsir,
it's called tafsir gharra'i.
We're called
tafsiddirayah
or gairay.
So tafsir by qualified
opinion.
Tafsiyyah by qualified opinion. So just to back
up a little bit, there's 2 main approaches
to tafsiyyah,
tahriri and mauluri.
Analytical verse by verse, and
thematic.
Verse by verse is going verse by verse.
Thematic is
just commenting on the verses that have a
specific theme.
Right? But how do we do these two
approaches?
With 3 types of tafsir.
Either by tafsir, they'll rebuya, by transmission, what
we'll talk about in Shaba, or the ra'i,
by qualified opinion meaning through HTI,
rigorous scholarship,
or by
indication.
These are 3 types of tassel. Also
called
also
called also called
or
like intellect,
and then
like indication.
Usually, yeah. Yeah. There are some, authors that
are very mystically inclined. So they're not dealing
with AKCAP. Again, Portuguese,
Tafsir is is really focused on
AKTAP legal rulings.
But like even Aji man. Right? It's all
ta'wee. It's all mystical. Bil Ishara.
So what is Bil Ishara? Let's start at
the bottom. Bil Ishara,
mystical exegesis, a type of taqwid,
right,
Where the exeget will intuit the meanings,
will intuit the meanings.
If this happen this could happen to a
a regular person, the Awa,
that Allah will give
him ilham. Right?
But for a regular person, it's more of
a personal theophany.
It's for that person.
The person has an experience of Allah that's
mediated by the text. For example, Sayyidina Umar,
we talked about this last night. When he
heard Ta'a, he felt as if the Quran
was speaking to him. A lot of people
convert like this, by the way. They read
the Quran and say, wow, this is
it feels like Allah's God is speaking to
me.
Right? So
one must not be definitive because one is
not an expert.
Right? That it's possible
that someone can intuit a personal meaning from
the Quran, that Allah is communicating
to that person.
If the urnama in 2 of these meetings
and they can communicate them, but they also
must not be definitive.
Because this is the
It's not necessarily
backed with dalat and textual.
That's why this is somewhat
tenuous type of tafsir.
Right? Suddenly written about rejected.
Okay.
Now let's go to tafsir del riwa,
the first type.
Tasir del Rilwaya,
Tasir by transmission.
There are 4 grades
of this.
4 grades. The top grade is tasir of
the Quran with the Quran.
Tasir of the Quran with the Quran. And
those Allah subhanahu wa ta'ala takes tasir of
his own book.
This happens quite often in the Quran.
What is Al Qari? What will explain to
you? Then Allah answers it.
It is a day when humanity will be
like scattered moths.
Allah Subhanahu Wa Ta'ala answers
his own question,
so to speak.
So a lot of comments, right? Or another
example, Surah Al Dukhan, aya number 3.
Surah 44, aya 3.
We sent it down on a blessed
night. Where is this blessed night? Look at
Surah.
Ayah number 1.
That the first lay of Israel Bara,
16 for Shahabat,
is the opinion of Imam Abdul Ahmed al
Zahi.
Even here there's not consensus,
but this is generally considered the best type
of tafsir.
Another example
and this is
one that
is interesting that Allah Subhanahu Wa Ta'ala says,
tells us to ask him.
And
ida means to show not really the guy,
literally to show, show us this great path,
Right? And the word Sirat in Arabic,
if you look it up in the Hansberry
dictionary or any other dictionary, here's the plural
form of Sirat. It's very unusual.
I can't even even know the word lekker
except the word abaf.
Like sabi also means path, that you have
Suru as a plural.
Sirat is only 1 Sirat.
Right? So if you look at surah number
6, Ayat 153,
there's another reference to the Sirat al Mustafi.
This is my straight path,
so follow it. Right? Now the verb that
Allah uses in this ayah
is
Ittaba.
It's a form a verb, it's to follow.
Keep that in mind. Now we move to
surah number 3 verse 31.
So Allah tells the prophet
say if
you love Allah you have to have itiba
of me.
And then also
surah 7 157,
those who have itibah of the Rasul.
So the first ayah says,
we must follow this great path. The second
ayah says, we must follow the prophet,
therefore the straight path is the Prophet.
The silat al Mustari is the sunnah of
the Prophet This
is how the
will deduce this meaning.
And that's why there's only a singular Sirat,
there's only 1 Prophet Sallallahu Alaihi Wasallam.
So we have to be familiar with the
language of the Quran.
Maybe a more
easier example.
Right?
The path of those who you have favored.
So then who are these favored people?
That's obviously Al Fatihap, Ayah 67.
If you look at Surah Nisa, Aya
69.
And then using the same phraseology,
Allah tells us who are those who have
the nirma of Allah upon the Prophets,
right, truthful people,
martyrs,
and the righteous.
Another example,
in
Surat Baqarah,
ayah 37,
Adam alaihis salaam,
That Allah taught Adam certain words
and Adam recited them,
and God relented towards him or forgave him.
But he doesn't tell us what these words
are.
But if you keep reading the Quran, Surah
Al Arab,
ayah 23,
Adam
and his wife
Oh, our Lord we like to address her
against our own self. If you don't show
mercy to us and forgive us, we'll be
from the lost ones. So they're gonna say
these are the words that Allah subhanahu wa
ta'ala to Adam. Tawhidham alayhis salam. So tafsir
of Quran with the Quran.
Another aspect of this is to look in
the context of an ayah
under study,
what came before and after.
So for
example, Allah Subhanahu Wa Ta'ala says Surah
33 verse 33.
Allah only wants to remove every type of
stain from you, oh people of the house,
and to render you pure and spotless.
So then the question is, who are the
Ahlul Bayt?
Right? There's a contention between Ahlul Sunnah and
Shia.
Who are Ahlul Bayt?
The Shia'a maintain
Al Abid
are only 5 people.
The Sunnis will say, look at the context
of this ayat, what came before and what
came after.
The previous ayah addresses
the women of the prophet sallallahu alaihi wa
sallam directly.
Then you have this ayah. Then after this
ayah,
Allah Subhanahu Wa Ta'ala,
it says
It's all feminine.
And you all recite of what has been
revealed to you in your homes. Good enough,
feminine plural.
So you have a feminine plural here. You
have the active date first here, a feminine
plural here.
So the Quran must say the context suggests
that definitely
the wives of the prophet sallallahu alaihi salaam
are from the akhilbik.
Adi Adi Adi also contains
male members.
We were talking
tatheera.
Kum means
men and women. So obviously there's men and
women. So this includes Adi and Hussein.
Hassan in the prophet.
You're gonna also look at
because I think they the phrase appears 3
times in the Quran.
In Surah Hud
verse 72 and
73,
the angels bring news of the birth of
Isha alayhis sala to Sarah, right? Then
she
says, I'm gonna have a son and an
old woman and my and my husband's a
100 years old. This is strength. And the
angels say,
This is
a feminine verb.
2nd feminine singular
if you were to parse the verb. So
they're speaking directly to Sara and they
refer to her and her husband as.
The third place where it occurs is Surat
al Qasas,
chapter 28
verse 12, when Musa alaihi salaam is not
nursing from anyone,
from any of the nurses of the house
of Firaun.
So then the sister of Musa alaihis salam
whose name is Maryan,
she comes to Assia
and she says,
Shall I point you towards the people of
a house that will nurse him? This is
obviously referred to. Right?
Okay. So this is about Hasid of Quran
with Quran.
There's many examples of this. I'll spare
you more examples here.
Let's move to the 2nd grade,
the 2nd highest grade of Tasir Bele Reway.
So Tasir Bele Reway, you Tasir by transmission.
The best type of that is tasir of
Quran with Quran. The second best type is
tasir of Quran with the with the sunnah
of the prophet sallallahu alaihi wa sallam.
Right?
The sunnah explains this next tafsir of the
Quran. This is this is very apparent from
the Quran itself.
The idea that, you know,
this theory that we don't need to follow
sunnah just follow Quran doesn't make any sense.
It's untenable.
You know, so you'll see in the iqan,
he has this long list
of
this type of tarsir,
is sunnah.
One example he gives, a classic example, Surah
Al Baqarah, I
am 187.
So eat and drink. Let's talk about fasting.
Right? Eat
and eating and then starting your fast. Eat
and drink until the white thread appears distinct
from the black thread.
There was a companion of the Prophet,
Adi ibn Khachan,
who took a black piece of string and
a white piece of string and he put
it on his pillow and he was eating
and the sun was rising.
And
when he could distinguish the white from the
black he stopped eating.
And he said this is the prophet sallallahu
alaihi wasallam.
The prophet sallallahu alaihi wasallam he said you're
too literal here.
So what it means is eat and drink
until the white thread of the dawn appears,
distinct from the black thread of the night.
So So the prophet says himself
is explaining the meaning,
right?
But they take his words literally,
and that's a good practice. Take it literally
unless there's a reason to go to a
majaz
or figurative. Like the prophet said
about his wife,
the the first wife to die after me
is the one is the one with the
longest reach.
So immediately the wives stood and measured their
arms.
The longest was Saudah,
right? But Zainab died first and they understood,
oh, what he meant by that because she
was Ubud Mesakim.
She was the mother of the poor people.
She was known for just giving everything out.
The longest reach meant the one who was
the most charitable.
Another example
of this type of taseer of Quran
is sunnah.
Going back to the Aqid date verse,
Right? 3333,
Akhil Abate.
There's a hadith,
re related
in,
I believe it's in the Tabarani.
The prophet
is in the home of Usalama, one of
his wives. And there's a knock on the
door and there's lots of Azakma, she's holding
some dessert or something. So the Prophet Sallallahu
Alaihi Wasallam, he spreads out a sheet on
the ground, He says sit on this and
eat.
And then after some time he says, oh
go call your husband sons, Adi and Hussain
and Hassan.
So they all come there eating on the
sheet. The prophet sallallahu alaihi wa sallam when
they're done he picks up the sheet and
he throws it over the 5 of them.
Right? And the Hurrem must say this is
the sub of the nuzul of this
to render you purest darkness.
And the prophet sallallahu alaihi wa sallam he
says,
Oh, God, this is my ad in beta.
Right? And then the hadith continues
that she
tried to put her egg underneath
the Giza. And the prophet Sallalahu Alaihi Wasallam
is an anti Ilakhelim, a European.
And it allowed her.
So this is a proof text that Shia
used. It's in Sunni books
that are
only these 5. Who Who is the narrator
of
this?
The narrator? I've I've almost had one.
Yeah. However, the urama of at the sunnah,
they say there's no contradiction here. What the
prophet sallallahu alaihi wa sallam is doing here
is establishing an inner circle, the inner circle
of Adamic which is called an ezra.
We refer to them as an ezra
or ezraat, we say in Farsi.
So there's the ezraat, which is the essence,
the core of the
and this is also made manifest in the
Sahih Muslim Hadith. Where 2 taggiyi they come
to Zayid Nu'aslan
a Sahaba and they and they asked him
point blank, are the wives of the prophet
in active date? He says, yes. And so
are the Banu Abbas and Banu Jaha'far,
the descendants of Abbas Jafar, Ibni Ali Khaled.
That's the greater Ahlulbay.
They didn't have what the prince are on
or the five.
The prophet's son, father's Zara,
Ilham Ali, Ilham Hasid, Ilham Hussain.
So we'd say it was a greater active
date and so the inner circle. If she
asked if these fiber added date, that's it.
And they're also.
Another example, nevertheless, they talked about Baqarah 37,
a lot hot Adam words,
and then
that
is hadith of al haqim,
created by Sayid Omar.
That
when Adam alaihis salam was making tawba, he
was saying Istifar Istifar
and Allah was not relenting towards him.
But then Adam, alaihis salaam, he remembered what
he saw written on the arsh of Allah.
It's
Muhammadan I
asked him the right of Muhammad.
Allah asked him where did you learn this
name? And Allah knows better, and he said
that he created me and blew into my
nostrils of your rule I opened my eyes
and I saw his name written on the
arsh, and I knew that he must be
very beloved person to
you. So then that
Allah relented towards him. It's mentioned a hadith
of Al Hakim.
The stronger is a Qasir Quran with the
Quran.
Another example, in the Alta Netel Khosra.
Now here at Khosra, we cannot do Khosra
of this ayah with Quran. Why? Does anyone
know?
It's the only mention of kotham.
There's only one mention of the word kotham
in the entire Quran. Kotham was from Kathir.
Like something
incredibly abundant.
Something like overflowing, like, incredibly is called.
So it's only the hadith where he was
asked, what is keltha?
And the prophet
says,
a river in paradise.
However, the Yurnama say,
and other things, it doesn't limit
only to the garden.
Because
is something that is
not manifold.
So they were gonna say Kawthar is
the Hasais of the prophet salallahu alaihi wa
sallam.
Things that are only for him, like the
river in Jannah,
like the Shafa'a,
Al Roodbah,
and
also Fatima Zahra. One of the meanings of
Kawthar is Fatima Zahra because
in the context is sub of Abu Zubr
is remember they're making fun of the prophet
as his sons die, and they called him,
the
one cut off. And Allah says, the one
who hates you, he is
I'm giving you.
So from this girl, this female,
we're going to have incredible progeny.
This is for miss Kasaz. His his,
progeny is from his daughter,
Rafat
Mazakar.
So the last
explanation would be Ishara?
It would be I would say
by Ikhit Sheehy. And there's some textual proofs
for it.
Yeah. So but here the Sunnis would because
it's Gul Rahi, the Sunni is what it's
based on the jihad. It wouldn't consist. This
is definitely what it means. But the Shia
was definite for them. They're more inclined towards
mystical exegesis, the Shia,
And so are the Christians by the way
compared to the Jews. The Christians are very.
This over here in the bible, this means
Jesus will be crucified. What are you talking
about? Because if you it's a typology, right?
And we'll get to some of these things.
She are like that as well.
If you read the,
Jafsir of Tabakhi.
It's very Ishawi.
Okay? So that's the 2nd grade. The 3rd
grade
of Tasim Ben Rewayah is by the Sahaba.
Okay? So we're talking about tafsir
Gulriwiya
eye transmission.
The best is tafsir Gulriwiya with Quran. The
second best, tafsir Gulriwiya with sunnah.
The third best, Tasir ul Quran with statements
from the
Sahaba.
And it's
understood that it's either actually coming from the
prophet, son of the alaihis salaam,
or it's their hushtiha.
And the best of the sahaba on the
floor, Koretha.
But unfortunately, we don't have a lot of
hadith from them.
There's a handful of hadith from Abu Bakr
Siddiq, say that hadith, very few hadith, it's
very strange.
Abu Bakr Siddiq said I don't want to
misquote the prophecy,
So he didn't he didn't relate a lot
of Hadith.
But then ibn Nasrud
is strong.
Again, here the Shia only take from and
invade.
They take from Adi, Hassan and say Fatima
and they're 12 Imam.
So the fact that like someone like Ibn
Mas'ud is an hadith, is it a dahi
for mohuba,
just not a face.
Because they have a strange aqidah from our
perspective
that many of most of these Sahaba have
stayed
left Islam.
And this is not Sharia, mainstream Shia Islam.
So we find that
unacceptable.
So with companions, when the Sahaba learned a
Surah, it's very important.
It was not simply related to memorization.
They also learned in the Tafsir.
For example,
so you'll see in the it's probably quotes
Imam Malik's
or Imam Malik's
that it took 8 years for Abdullah ibn
Hurman to
memorize
Al Baqarah, 8 years.
Why it take him so long? So he
doesn't mean just memorizing.
To learn the meanings of Baqarah as well.
That's what he's talking about.
He learned the obviously, the love,
alright, the expression, but also the kasiya behind
it.
Ibn Kathir mentions that Ibn Nasrud says,
or Ayla Nazareth.
That ibn Nasrud Abdullah ibn Nasrud, one of
the early companions of the prophets of Allahu
Sallam. He said by the one I swear
by the one
about whom there is no other god.
A verse or I have never descended from
the book of God except that I knew
about whom it descended and where it descended.
And it's a similar statement made by Sayna
Imam al Zarqashi,
he says that the prophet Sallallahu Alaihi Wasallam,
he placed his blessed hand on the chest
of ibn Abbas
Oh Allah, give him
the taweel. The taweel again most of salaf
means tasil.
Gives give him the tafsir of the Quran,
placing his hand on his tafsir. So Abdullah
ibn Abbas
is called Wufasir
Quran,
Turjumanu
Quran,
the exeget of the Quran.
Of the law. Abbasid,
he mentions,
I don't ever Sayyidina Qarmal wanted to know
the tasid
of an ayah. He would call up Abdullah
ibn Abbasid, who's in early twenties. The sages
Omar was in his sixties. And so the
older sahaba was like, why do you ask
this
young man about tafsir quran?
He said this is always right.
He always says something that is very very
insightful.
So
a lot of times,
the the seed
of, even not bad. Even not bad. It's
a weed actually.
Yeah. Yeah. Where do you think about Ibn
Abad? There is a there is a there's
a book of
Tasil
that's ascribed.
It's called Tayniyyub or Mikbas.
But many of the transmissions
that
are attributed to them are weak.
So we have to be very careful about
anything coming from the bin Abbas. And then
the other must say it's actually from one
of the students named the rejected
or katada,
But it was a little bit later.
We have to be very careful
about uploading about anything that's
that's attributed to a lot of the people.
Yeah. And they're really invited to have seen
it. It seems too early.
We'll talk about that.
And then the 4th level is
tasir of the Quran by the Tabireen.
For the Tabi'im, the 2nd generation Muslims.
So they're gonna say
they're gonna love the Quran, they say this
is Ibn Kathir. Ibn Kathir says, if a
Tabir agent reports something from a Sahabi,
it should be given greater consideration.
If it is his own, it must be
compared with other tabiqa.
If there's a sort of consensus,
an ijma' or a jum'ur amongst them,
then it's given consideration.
If there's ikhila for it's a solitary
opinion, then we should look for other sources.
So the Tabi are given weight if they
say I heard from Ibadan Bas, or I
heard from Ibadan Ras'ud.
Or it's their opinion that there's a sort
of general consensus amongst the Tabadin that this
is what the Ayah
means. It's isolated opinions, it's simply her is
opinion of Ibn Kathir.
Now with respect to the Tabariq, there are
3 groups of them.
The Meccan, the Nadim, and the Iraqi.
And the Ulema say the Meccan,
are the best
because the pioneer of the Meccan Tabibim,
the Meccan ex school of exegesis, the Meccan
school of Quran exegesis,
the founder is Abdul Al bin Abbas.
And his students, as we said, are named
Mujahid,
you'll find that in Hadith Albin. And they
quoted Mujahid, or Atada,
or Ikrima,
or Akha. Those are his 4 main students.
Mujayed, Akha, Ikrimah, Patada. Mujayed studied the entire
Quran, so it's been Ambas 3 times.
From the Madimah school,
the pioneer is Ubayi
Ubayi ibn Zukar, who's a companion of the
prophet
and his last student was named Zayd ibn
Ustelan.
Zayd ibn Ustelan.
And from the Iraqi school,
and
there's in there there's 2 schools in Iraq,
the Basra and the Kufrin.
But generally, the founder of the Iraqi schools
is Abdullah ibn Mas'ud.
The best exegette in Basra was named Hassan
al Basri. Hassan al Basri
is also a great great man to sell.
And then Ibrahim Adnahari in Kufa.
Ibrahim Adnahari
Okay.
So that's tafsir of Quran.
Okay?
So it's either by by the Quran itself,
that's the highest level. By the sunnah, 2nd
highest. By the Sahaba, 3rd highest. That exactly.
And now the second,
we call the type of tasir.
It's berra'i,
tasir of the Quran
by
rigorous scholarship or sound opinion.
It's also called
The means rigorous scholarship.
It's related to the word
That's 4, 8, it reflects it. Someone who
really struggles against his his own self.
It's called a mujak. It's called a
Wojtekid. So this is not mere opinion.
Right? So now a lot of my opinion
is this, he has no training.
Right? So this is someone who has training
to talk about the level of knowledge. But
the basis for this is when the prophet
sallallahu alaihi sallam according to the Mishkaar, he
sent Mu'ad ibn Jabal to Yemen. Mu'ad ibn
Nujabal. I spent the night in this masjid,
he found it outside of Sanath.
And he said to Moab, he said,
Make things easy for people, don't make them
difficult.
Call call people,
give,
make people happy, give them glad tidings,
and don't and don't
drive people away from you.
And then he said, judge according to the
Kitab of God.
And then and then he said, what if
I don't find something in the Kitab of
God? He said, they're judged by my sunnah.
What if I don't find that? Then then
use your intellect.
Make ijdiha.
So this is for Mo'ad Abi Jaba.
So to say is
harm
for the laity,
for someone who does not have training
in the Quran.
It is Haram
to engage in tafsir and to present oneself
as an authority.
At least,
whoever comments upon the Quran without requisite knowledge
has reserved his seat in the fire.
So when it comes to
it's either
Tasir Nahmoor
or Tasir
Nahmoom.
It's either praiseworthy
or it's blameworthy.
Praiseworthy,
Mahwud
or Mehtamoom
rejected.
So Imam so
this type of tafsir
should contain what's known as ideal meanings.
Meanings,
or interpretation of the text that falls within
normal
interpretive parameters.
Right? So Imam al Zadkashi said, this type
of Mufasa must choose the most apparent meanings
of the Arabic
and not utilize vague or obscure definitions,
like as used by poets.
Poets use words, I mean, like, you know,
secondary or even
3rd or 4th, 5th definitions of words.
It shouldn't be obscure. So Usmani has major
issues for example with
say, Ahmed Khan,
because he interprets,
say Ahmed Khan interprets
strike the women.
He says it doesn't mean strike.
He says it needs to separate from them.
And he'll point to the sunnah of the
prophet
and says the prophet never struck a woman.
So
he points to the sunnah but
the urnama say this doesn't work grammatically.
So dhanaba,
taking a direct object means to strike.
When there's a preposition after, then it can
mean to walk away
from. The Quran says
So it doesn't quite work grammatically. Or like
when Allah Subhanahu Wa Ta'ala tells Musa
Bin Asak Al Hajarah.
He's not saying you know walk away from
the rock using your stick,
he's saying strike the rock with your stick.
So the point here then is, what is
the nature of the striking? That's the real
issue.
Right? So
Right? So, Usmani would say, most of them
say, it doesn't do any good to just
deny the aya. The aya is there.
Right? Even the Babu Sesan never did it.
Right? The eye is still there. So how
do you implement
it? When? What? What? What? What circumstances? How
do you do it? What does it mean?
There's a level of striking.
Or another example is
the verb Tawafaa,
Tawafaa,
the primary meaning of Tawafaa
means al talk to Araroor
to seize the soul,
Right?
According to lisan al Arab. And
22 times is used in the Quran
to mean to take the soul or cause
someone to die, except in reference to Isa
alaihis salaam. And the meaning is to keep
one's promise. So this is
something that
some critics of the Quran point out.
That one of the primary definitions of
Allah Sallallahu Alaihi Wasallam.
The primary definition could be
that I will seize your soul, I will
cause you to die.
However, the Unelema reject this because in another
ayat it says,
they did not kill him nor crucify him,
was made who purest so unto them.
So in order to make Gemma of these
ayat,
it goes to another primary definition of the
lefah which means to keep one's promise.
It's a big topic. We're gonna continue with
it next week.
By the way, they didn't have pass.
They asked them about the striking, what is
how do you do it?
So Ibn Abbas,
this is a
strong narration from him,
he took out his tooth stick,
Niswak,
and he said you do this to her
hand.
And he said this doesn't cause any pain
or anything.
So yeah, that's the point.
So in other words, when a man is
arguing with his wife,
generally maybe it's not politically correct statement but
women are generally more gifted linguistically.
Women don't stutter as much as men.
They're more gifted linguistically.
So a man will be losing a debate
and to compensate for that, he's gonna turn
things physical.
So
even that * says, make it physical but
make it this
just to cause a break, to stop that
sort of * down into a physical abuse.
Do something physical to let off some steam.
So the point is not to cause harm,
it's to do something physical.
That's how Ibn Abbas interpreted what do we
want now.
And if you look at the that ayat
actually, the ayat says, know, firstly, monitor, like,
give her advice,
and then, you know, then, you know, you
talk it out. If that doesn't work, you
know, then separate
your men from her.
Right? Which is much harder for men than
women. Men don't wanna get to that point.
And then it says what do we want
them? So after we talk things out,
right, how is it gonna get down to
what do we want them? Because 99%
of the time,
an actual
strike happens in like
a state of rage. It's not like, okay,
we're gonna talk,
just have a few minutes, and then, okay,
you know what, honey?
There you go. It's not gonna happen.
It doesn't make any sense.
So in other words,
even if that's the same, at that point,
come back and try to work it out
and then give yourself a nonverbal way of
sort of going off steam without harming her.
He actually commented on this verse.
And he said
which means without any type of
pain, affliction,
any type of like mark or anything like
that,
all of that is absolutely haram.
You can't beat an animal.
You you help me beat your wife, mother,
or your children.
Yes. Do you know if there's a need
for a a prophecy of some states, if
I wasn't the proper guy, I would need
you this. Would you like regarding business matter?
Yeah. Do you know
if there's anything like that? Yeah. There's something
like there's mentioned in
the Shania literature.
Yeah.
Yeah, if I wasn't I would hit you
with the Misfa. Yeah that's that's what he
basis, that's one of the basis of the
ibn Hafiz. It's mentioned in Ishmael,
and,
what is that? Our Saydan Mohammed,
an iman Abdullah Sirajuddin Hussaini. It's been translated
our master Muhammad.
It's in 2 volumes.
And even if he did, it's not it's
nothing.
The point is not to inflict harm.
But you have
the prophetesser said in Hadith, I fear for
you something more than I fear that that
I fear for you did the job.
I said what is it who then that
will sue evil scholars.
You turn on the TV, you see them
on satellite,
one of them said you can beat your
wife, you can do whatever you want to
your wife, just don't break any bones.
So somebody called in and said can I
skin her alive? He said yeah.
Yeah,
right.
But people, you know, nowadays people want, you
know, attention and things like that. If you
can be controversial,
but, you know, these famous by any means
necessary.
Right? That's why you have all these.
Right now, the the what's trending is, you
know,
being sort of a hardcore
alt right activist
and speaker,
you know, saying things that are borderline racist.
These people are world famous now.
Riots at universities.
And I think, are these people even sincere?
Okay.
So again with Tasir Gul Rahi,
he said it's either acceptable or it's rejected.
So
Tasir that's accepted
is someone who is proficient in classical sciences.
So someone who studies Sharia
and Aqidah and Lola language,
Others of Hasid,
master of Sira and Hadith, Aspabu, Nzul, the
Ijaz in Quran,
nast in the Quran. 13 to 15 disciplines.
He has to have Ijazat or she has
to have teaching licenses in order to give
a your own opinion about an eye of
the
to send the right.
And even then, when you give your own
opinion, it has to fall within linguistic parameters
of the word that you're you can't find
some deep, deep, dark, crazy definition of that
word that nobody's ever heard of.
So
mere opinion without knowledge is rejected or to
go against the H map. For example, somebody
says something has all of these disciplines and
he says, you know in the Quran it
says whichever way you turn will find the
countenance of God. You can pray in any
direction, any come up, that's fine.
So this would be rejected even though the
scholar has each other's hat, because he's going
against clear Ijmaq.
Consensus
of all scholars,
there's no even minority opinion that says, face
a different.
I'm not talking about direction like north, east
west, which is the quickest way. I'm not
facing something else other than Mecca.
If somebody says, oh, the Quran means face
Jerusalem.
This is rejected
and this person
needs to make Topa.
It doesn't matter how many teaching licenses he
has. Yes, question.
Okay.
Yeah.
Sometimes, you know, these propagates.
There's this false prophet named Rasha Khalifa.
There's a
that's me. You are from the messengers. He's
talking about me.
And he started making commentaries of the Quran
like that.
So why is this type of tasir important?
Because it makes the Quran relevant for a
specific audience of believers.
These are called hermeneutics.
Hermeneutics means
to interpret the Quran through a certain lens.
Right? I mean, the Bible does this all
the time. You go to the Bible bookstore,
the Bible for uncles,
the Bible for
military men, for veterans,
you know. So so the tafsir is catered
towards a certain reader,
the bible for teenagers.
And nowadays you know we should have tafsir
of the Quran
The tatasir of the Quran that highlights human
rights
or environmentalism,
gender roles,
or
race, you know, or we should have a
post 9 11
American reading of the Meccan Surah.
Surah. Because the
Meccan period of the prophets of Muslims in
America is analogous to the Meccan period.
So then what do we do with these
Meccan sua?
Read the translation, but how do we apply
them to our context? That's why Tasir al
Barahi is important.
So it's not just, oh, this is the
hadith, you know the tradition really well. You
have to know that. But what do you
do with the tradition now?
How do you make the Quran relevant
to your specific circumstance?
This is badly needed.
Any questions from the sister's side?
I mean, Amina Wudud,
she just rejects the in her book he
just she said I say no to this
verse. I don't know what that means.
I don't
know if that's what you're referring to. But
Jonathan Brown in his book, misquoting Mohammed,
he actually mentioned that. He says that there
is an opinion that because that's what the
prophet apparently did.
His wife sort of conspired against
him, you know, there was healthy
competition amongst them. So he he put, you
know, it upset him, so he never struck
them. He separated from them
according to the serum.
That's why Omar Ibn Ali saw the officer
sitting by himself and he said, did you
divorce people by
us? He said, no. So what are you
doing here? He said, you know, I'm just
sort
of taking some time out, right?
So that's sort of
the the al Mustay
that
the the seerah is the prophet.
His entire essence is the Quran. So he
applied these ayaat somehow.
So how do you apply this aya that's
separating from his wife? When we're talking about
linguistics, Danfoe, it doesn't quite work.
Right? I get to say,
paradise lies in the feet of the mother.
If you
You sort of have to twist the Arabic
a little bit. It could work.