Ali Ataie – Reading the Qur’an With Tafsir (Qur’anic Exegesis) (Incomplete)
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When we deal with war and kanaat, we're
dealing with what is hadab, what is haram.
We're dealing with punishments,
inheritance, wadun wari,
promise and threat. But when we deal with
moteisha bihaqq,
we're looking at the attributes of Allah
primarily. Okay? So when it comes to the
attributes of Allah
when it comes to these verses that are
with the shabihaq,
there's 2 ways of interpreting them. So remember
with the Quran, there's an an outward
aspect, a dahidi aspect. Imam Khazali says in
the With the Quran,
With the Quran, there is an outward aspect.
You can say exoteric
aspect.
Right?
And there is an esoteric
aspect,
a vaultan aspect
to every verse in the Quran.
Now
so when we deal with tafsir, we're looking
at the vahil aspect. We're explicating upon something
that is
related to aham,
related to
the sacred law.
But when we come across a verse that
seems to indicate teshbib,
anthropomorphism,
there's really two
methods.
There's the way of the salaf and the
way of the calaf.
Who are the salaf?
Does anyone know?
The early predecessors.
Right. The first 3 or 4 generations of
Muslims.
When they come across a verse
that is from the Mutashabi Haqq,
what they would do is they would do
something called tuff weave.
Tough weave,
which means they would,
entrust the meaning
to Allah
Entrust the meaning.
Right?
So for example.
The
hand of Allah is above their hands.
They would make tough weave. They would say
it's a 3 step process. They would say
when you hear that, yadab Allah, the first
thing you do is detach from your mind
any sense of Allah resembling creation.
That's the first thing you do.
Detach from your mind any sense,
any
inkling
of comparing Allah
to creation,
and then you entrust the meaning to Allah
For example, you say, this means whatever Allah
wills it to mean. What is,
according to his greatness and majesty.
And then you affirm transcendence. This is the
third step. You affirm that
Allah is
completely dissimilar to his creation.
This was the way of the salaf. There
are exceptions. They've been Abbas from the salaf.
He would make ta'weel.
This is the other way of looking at
these verses.
Right? Then
is mystical exegesis.
So you have.
Am I losing people here?
Tafsir. I feel like I'm losing people here.
You have tafsir. Okay. Let me start over.
Tafsir
is commenting upon verses in the Quran that
deal with clear injunctions.
You know,
It's been prescribed upon you.
Right? You might say, okay. I have to
fast now. It's clear. It's very easy to
understand.
Right? But then you go, how do I
fast? What if this happens? There's a messiah.
What if I do this? What if I
do that? What if I sleep through fudger?
What if I forget? What if you know?
Right? So this requires tafsir.
Right? But verses that deal with the attributes
of Allah,
Most ulama don't call this tafsir. They say
it's tawil.
Right?
Tawil means to interpret the verse but as
affirming transcendence.
So affirmed the ibn Abbas. He says this
means the protective power of Allah.
But they always say.
They affirm transcendence at the end of the
day.
Now there's 3 types of tafsir.
There's 3 types according to our methodology.
There's tafsir
bil riwaya.
Bil riwaya.
Okay? This is the best type of tafsir
of the Quran.
Tafsir by transmission,
by means of transmission.
This is the best type of tafsir.
And there are four levels of this. We'll
get to this in a minute.
The second type is called berra'i.
Berra'i.
Or dev ichtihad,
tafsir by sound opinion
by sound opinion. Ichtihad
is rigorous, rigorous scholarship.
Someone who is a has
mastered
several
and is in a position authoritatively
to comment
about the Quran.
The third type of tafsir is called Bil
Ishara.
Tafsir,
This is like an indication.
This is mystical exegesis.
This is Tatwil
and can only be performed, again, by authoritative
scholars, people who have the requisite knowledge.
And as a side note also,
Arabic is extremely important. I mean, there's 15
13 to 15 disciplines
that one must master
in order to comment upon the Quran,
and in order for his commentary to be
authoritative.
One of them obviously is Arabic. And there's
and
there's grammar, morphology,
there's rhetoric. Because we believe that the Quran
is the very words of Allah.
Right? He chose every letter of the Quran.
So the prophet,
this is different than what Christians say about
the Bible.
Christians about the old testament will say
that it's basically like our concept of hadith
where a prophet is inspired by God, but
then the prophet will choose his own words.
There's a difference between hadith, the prophet
and the Quran.
The Quran are words chosen by Allah
Whereas a hadith
is inspiration from Allah, but the prophet sallallahu
alaihi wasallam will choose his words, articulate
the inspiration. Does everyone understand that? Is it
clear?
Hadith Putsi. Hadith Putsi. All hadith. All hadith,
in fact.
Yeah. All hadith Futsi is in the first
person.
Allah speaks in the first person.
So the prophet
is still choosing
the words articulate the hadith Qudsi
because it's not the Quran.
Right?
But all of the speech of the prophet
is considered revelation.
He doesn't speak
never.
Right?
Very strong negation.
Okay? So in the New Testament, for example,
the New Testament is in Greek.
It's in Yunami, the Greek language.
Did not speak Greek. So these words are
not the very words
of They're translations.
Okay? They're not the what's in Greek in
Latin it's called ipsisima verba.
Ipsisima verba means the very words
of a prophet.
So the Quran are the very words chosen
by Allah
So part of tafsir then is actually looking
at
the Arabic of the Quran because Allah subhanahu
wa ta'ala
chose a certain word.
Right? There's several ways of saying something in
Arabic, like the word rock or camel or
sea. There's several different ways. Why did Allah
subhanahu wa ta'ala choose a a specific word?
So this is called syntactical exegesis
or linguistic exegesis. You actually look at the
Arabic of the Quran and derive beings just
by looking at Arabic.
That's probably one of the first levels
of
of tafsir.
So
now going through these three methodologies a little
more in detail. So the first type of
tafsir is biliary waia.
Okay? It's by transmission.
And there's 4 grades
according to this interpretive methodology.
The first is Bilh Qur'an.
Okay? The first
and best way of making tafsir of the
Quran
is with the Quran.
So you read a verse in the Quran.
Right? Verily, we have revealed it or sent
it down in a blessed night.
Okay?
So the first thing that Abu Hafsir will
do
is he'll look throughout the rest of the
Quran
to see if he can,
explain this verse with another verse. This is
the first level. The highest level of tafsir
is explaining the Quran from other places in
the Quran.
Now where does this can you find a
can you think of a place where this
is explicated in the Quran?
Right? So that's the first level of that's
one example
of tafsir
Qur'an.
Making tafsir of the Quran using the Quran.
There are other other examples as well.
Some of the scholars that point out
Guide us onto the straight path.
Elsewhere in the Quran, Allah
And this is
my straight path, so follow it.
In another verse in the Quran, Allah says,
Say to the prophet
if you love Allah, follow me. So you
have this verse, the taba.
Taba.
Right? That's used.
So based on this type of tafsir
in the Quran,
some of the urama say the silat al
musnafim is actually the path of the prophet
sallallahu alaihi wa sallam. Because Allah
is
saying
follow the prophet sallallahu alaihi wa sallam using
the same verb in several different verses.
And he's identified
as, my straight path. And that's another example.
Where
Allah says in Surah Baqarah,
That
Adam, alayhis salam, he learned words
from his lord,
and so Allah
forgave him.
But if you read Surat Al Araw, that
actual dua is recorded.
Right? So this verse explicates upon the first
verse. There's many other examples. I think those
3 will suffice.
This is the best the best way of
doing tafsir of the Quran
is using the Quran itself.
Any questions about that?
Everyone can get that? Sorry. It's more of
an academic lecture tonight.
So it's good to take notes.
The
second way is by the sunnah of the
prophet sallallahu alaihi wasallam.
So you have tafsir
bilirubuya.
This is the best type of tafsir.
The best type of tafsir bilirubuya is Bilquran.
Next, you have the sunnah.
By the sunnah,
you explicate upon the Quran.
And there's many verses in the Quran that
indicate
the merit of doing this. Allah says,
that
we have sent down to you a reminder
in order for you to explain to the
people,
in order for you to explain,
to all the people, the entire,
the whole of humanity,
what has been revealed down to them. And
again,
The prophet doesn't speak from his own
Allah subhanahu wa ta'ala says in the Quran
that whatever the messenger gives you, take it.
Surah al Hashir aye number 7. Whatever the
messenger gives you, you take it. So this
is the second type of
tafsir. It's by the sunnah of the prophet
sallallahu alaihi sallam. And Imam Sujati has a
long list of examples of the hitman.
I'll give you just one example.
The verse in the Quran in Surah Baqarah
aya number 187.
So Allah subhanahu wa ta'ala says,
So eat and drink until it becomes clear
to you,
the difference between
the white thread
and the black thread.
So there was a companion named
who kept a white thread and a black
thread under his pillow.
And he kept looking at them while all
the lights were out in his house. And
the minute he's able to distinguish between the
2, he would stop eating and begin fasting.
So that's how he interpreted the verse because
that's what it says.
Literally what it says. White thread, black thread.
Right?
So he he consulted the prophet,
And the prophet, sallallahu alaihi said that, and
told, no. That's not what the sound of
the verse means. You don't have to look
at 2 pieces of thread. Right? He says
that, you know, the thread is the darkness
of the night or the whiteness of the
day.
Right? So it's important
to go to the sunnah in order to
understand
what the Quran is saying. This is the
second level. The 3rd level, bilirhiya.
So we're still talking about the first type
of tafsir.
Tafsir bilirhiya.
Tafsir by transmission.
The best type of tafsir. You have built
Quran
then by the sunnah.
And now you have by the Sahaba.
By the Sahaba.
And the best of the Sahaba were the
4
khalifas, the Khalifa. Very little is is actually
recorded from their,
tafsir
or their opinions or quotations
regarding the Quran.
But you have a lot from ibn Mas'ud.
You have ibn Abbas.
The prophet
actually made du'a for him to understand the
meanings of the Quran.
Of
course, ibn Abbas is called Mufassid al Quran.
He's kind of credited with being the founder
of this science, Qur'anic exegesis,
called Juman al Quran, a translator of the
Quran.
So there's an incident that's recorded by Imam
Suji
that Sayid Omar during his caliphate,
used to meet with his
cabinet,
I guess you can say. And he used
to have ibn Abbas come and sit in
the majlis. Ibn Abbas was very young at
the time. Maybe early twenties, maybe late twenties.
Considered very young.
So and many of these men were buddhi.
They fought at Qaswat Badr. So very,
senior Sahaba.
So they said to him,
why do you have this young man
sit in our Majlis all the time?
So Saidna Umar said, I'll show you why.
So he said to them first, what do
you say about Iida Jahannas Kho ba'u al
Fath, the Surah in the Quran?
And half of them said, this means the
conquest of Mecca, Fath Mecca. Right? That's what
it's talking about.
So then Omar asked the other side, what
do you say? And they were silent.
Right? So they said to ibn Abbas, what
do you say? He said, they're right. It's
indicating
Fat Hamakkah, but that's an indication of the
passing,
the death of the prophet sallallahu alaihi wasallam.
That's what that
surah that's the essence of the meaning of
the surah. That Allah subhanahu wa ta'ala is
telling the prophet sallallahu alaihi wasallam that soon
he's going to pass.
And these men didn't know it. But ibn
Abbas, he knew this meaning, this nuance,
of the Surah of the Quran.
So that's
from the Sahaba.
Then you have so you have with the
Quran.
You have with the sunnah.
You have Sahaba.
And then you have
who?
Who's next?
Tafasir.
The Tabirun.
The Tabirun are the 2nd generation.
Right? And there's a lot of tafasir
from the Tabi'un.
And there's really 3 groups of them.
3, like, major centers of
scholarship.
In Mecca, in Medina,
and in
Iraq.
Iraq. Basra and Kufa.
So generally, the the say the Meccan
are the best because ibn Abbas is there
in Mecca.
And he has students like Mujahid,
who's a. Mujahid is probably the senior student
of Abdullah ibn Abbas, and he actually read
the Quran 3 times with ibn Abbas. The
entire Quran, every verse,
went to the entire Quran buffet. His name
is Abu Jadir. You have Ata Itadirah Patada,
also a great student of students of the
Ibn Abbas.
The second group, the the Madani group
in Medina,
the Sahaba that was their leader was Ubay
ibn al Qa'b.
And you have Tadeein like Zayd ibn al
Islam
and Mohammed al Qadasi
and others as well.
The Iraq group is split between the
the the people from Basra and the people
from Kufa.
So the best of the
from Basra is Al Hassan and Basarid.
And apparently, he was a student of Imam
Ali, Khanabalahu Wacha.
And from Kufa, you have Ibrahim and Nechari.
Ibrahim and Nechari, who's also a student of
Abu Hanifa. Abu Hanifa is also considered to
be a taboo, at least according to Hanafis.
Okay?
So that's the first
and best type of tafsir is tafsir
by transmission. What are the 4 types of
transmission?
What's the best?
Quran,
sunnah,
sahaba,
tadayin. Everybody understand? There's gonna be a quiz
later
to show you.
So the best tafsir,
tafsir bewai.
The best type of tafsir bewai, Bilbaran.
That's the best of the best. And then
sunnah,
then tzahabah and tebbin. Now the second type
of tafsir is called berra'i
berra'i,
which is by sound opinion or by
rigorous scholarship.
Rigorous scholarship. So this is not mere opinion.
Right?
It's not just when I say ra'i, you
think, oh, this is just an opinion. I
can give an opinion.
Right? No. A rigorous scholarship. So for example,
the prophet, sallallahu alaihi wasallam, he said to
in Yemen.
And he said to him,
He said to him, make things easy. Facilitate
things for the people. Don't make them difficult.
Give people glad tidings, and don't scare people
away. This was his parting advice to Muayd
ibn Jabal. I spent the night in the
Masjid of Muayd ibn Jabal, which is just
outside of Sana'a in Yemen.
There's a beautiful Masjid.
And then Waqadd said to the prophet
he said, well, what if they ask me
questions, and what do I do?
I'm paraphrasing.
And he said, go to the,
go to the Quran.
Right?
And then what if I don't find it
in the Quran?
Say, go to my sunnah.
What if I don't find it in your
sunnah?
Use.
Use your opinion. But he's telling this to
who? A Sahabi.
Right? To someone who's extremely learned.
Right? So his opinion is often delivered than
the, the laypeople. But this is a hadith
that's used for the permissibility
of tafsir.
So
the hirkum sharri
of
a lay person, like myself for example,
giving my opinion about the Quran is that
it's absolutely haram
for me to do that.
It's haram for me
to make tafsir of the Quran
based on my understanding.
Because several several levels of knowledge have to
be mastered in order for me to do
this.
And there's a hadith of Chibnidhi in which
the prophet sallallahu alaihi wa sallam says that
whoever gives their opinion about the Quran
without requisite knowledge has taken his seat in
the jahannam, Ahlul Bil'at.
So there's 2 types of this type of
tafsir.
Right? Tafsir al ra'i has 2 types. Tafsir
Mahmoud, which is tafsir that is praiseworthy.
So the mufassir, he knows the sharia. He
knows Arabic. He knows other tafasir. He knows
the Sira. He knows, Aspabu. He knows all
of these. He knows all of these urun.
Nasif al Mansoor.
He
knows all of these urun that relate
to the to the Quran.
Okay. That's called tafsir Mahmud birra'i.
And then there's tafsir
Madmoon.
This is a blameworthy type of tafsir,
which the person does not have
rigorous scholarship,
and so he gives his opinion
based on his
or he wants to placate people, or he
wants to make a living so
he's going to try to impress people.
And unfortunately, a lot of times I, you
know, I attend a lot of, you know,
gatherings, interfaith gatherings, whatnot.
A lot of times Muslims
will get up on stage
and give their own kind of personal
chop seal of the Quran. It's very common,
for example, with verse
number
62.
Right?
So whoever whoever believes
those who believe,
those who are Jews and Christians,
those who are Sabians,
anyone who believes in Allah the last day,
will have the reward. They shall not grieve
nor shall they fear.
So this verse is quoted a lot for,
like, interfaith audiences.
And people get the wrong idea that,
you know, we're a perennialist type of religion
that you can believe whatever you want and
you you have to go to Jenna. It
doesn't matter.
It's just a wrong understanding of the ayah,
because
Allah says
This is in the past tense.
Whoever had already believed and became Muslim. That's
one way of looking at it. Or man
Aminah is a
conditional statement.
Whoever should become Muslim in the future.
Right? So there's nuances in Arabic
that people need to study,
and they should tap into what the actual
Mufasaileen actually say about the Quran. So this
is why the Sahaba and Tabi'in were actually
very cautious
about this type of tafsir.
Saeed ibn Musayid, who was a great Tabi'in,
According to ibn Zamiyah,
he was asked questions about very basic things,
halal and haram, and he would answer them
no problem.
And then he was asked he gave tafsiram
an ayah, and he totally ignored it.
Right? And he's a Tabi'i, and he's very
learned
because the Tabi'en were very cautious about giving
their own opinions
regarding the Quran.
Very very, very cautious about that. So he
would practice tahafwun, which is like pretending not
to hear something.
Right? So here's a lesson for us. And
if you ever go to a scholar, we
ask him a question or her question, and
they pretend like they didn't hear you and
you know he heard you, he doesn't wanna
answer the question.
Okay? So don't keep repeating the question to
him. He doesn't wanna answer the question. That's
a polite way of saying,
I don't wanna answer. I don't wanna even
entertain your question.
So it's quite common amongst the sellers. They
don't wanna answer questions.
Because this type of tafsir, again, is a
slippery slope.
But it's still
a valid tafsir if one has.
Okay? So that's the second type of tafsir.
So there's 3 types of tafsir.
Tafsir by riwayyah. Right? The best type is
tafsir by transmission.
The best type of this tafsir is Bilquran,
then by the sunnah,
then by the Sahaba,
then by the followers, Tabirim.
The next level of tafsir is Bilrai, by
sound opinion.
Okay? And there's 2 types of these, Mahmud
and.
Mahmud meaning praiseworthy.
What the what what the which that you
do and are doing. We'll talk about some
of these tafasir.
And then there's a type of tafasir, the
ra'i, that is blameworthy. Someone who doesn't have
requisite knowledge is giving tafsir, and that's to
be rejected.
Okay? Any questions about the second time?
Pretty straightforward?
I'm not losing people. Am I?
Sometimes I feel like it's not doing so.
The third type of tafsir is even trickier.
This is called tafsir
by indication.
So this is interpretation
that is beyond the outward meanings of the
Quran. So, again, this is more.
This is mystical interpretation
of the Quran.
These are,
interpretations that occur to the heart of the
of Mufassil.
Allah
will open the heart of the exeget and
give them these meanings.
Okay? So mystically
kind of inclined authors
like this type of tafsir. Right?
Sunnis or Nava have been very reluctant
about this type of thing because there's a
strong tradition of sana.
But
Shia are very lenient with this type of
thing because they believe in infallible
imam.
Right?
But we still do believe in this, that
it's possible. Tasir I Ishar.
The Jews also believe in it also. They
call it Midrash
halakah, which is the,
of the akham,
and then Midrash
haladah, which is more
spiritual,
cut weave.
So to give you an example,
in
Surah Al Arof, ayah number 46,
we're told about
men on the Arof.
Well,
what what is the verse? There's there's a
rijab.
Alaraf.
Alaraf. Alaraf. Rijab. Right? On the height,
Right? This is
a,
ambiguous
word. There are men, meaning there are people
on the
So Imam Buzali says, based on the hadith,
that these are people that
that
are,
meaning they weren't reached by a sound prophetic
summons.
Right? People that are safe from the fire.
They're sort
of on the
the door of of Jannah. They haven't entered
Jannah. They will eventually enter Jannah, but a
sound prophetic summons not reach these people. Or
they're children of,
the people that don't have
established. There's no responsibility upon them to believe.
Right?
Imam Sayyuti says, also based on a hadith,
these are people whose good deeds and bad
deeds are equal.
Right? They're equal.
But eventually, they go into Jannah.
But interestingly,
Imam Atustadi,
he makes
of this ayah. Imam Atustadi.
Who's the?
He actually says that's the outward meaning of
the ayah, men on the arok. But he
says, look at the word arok. It comes
from.
And
Ma'arifah is the greatest type of knowledge.
So he's making tarsusbih I sharah. That these
men on the Araf,
these are people who have attained the greatest
type of knowledge of Allah
They're people of Ma'rifah.
They're people that
have mastered
haditha and sharia.
So this is something that
is by Ishara, something that Allah
gave to him. Whether it's true or not,
Allahu Ta'ala Adam. But this type of tafsir
does exist,
amongst the, the ulama. Imam al Junay, for
example, he says when Musa alayhi wasalam was
told
take off your sandals,
he says the first sandal is the dunya.
The second sandal is Al Aqirah.
Take off the 2 worlds
and focus on Allah
That's tasidh I Shahra.
Imam Junaid
has many of these types of things. He
also notices in the command
or the, the conversation that Allah has with
Musa alayhi salaam.
He notices that ana is repeated twice.
And he says that also occurs in the
Torah. What is the meaning of that?
And he says this means that Allah
is the only one who can truly say
ana. So this is a mystical interpretation.
Meaning I am.
Okay?
So in summary,
3 types of tafsir.
Where are they?
Bil rewire,
Which one's the best?
The Rewayah. The Rewayah. Good. Which one out
of the
ones
Good.
Okay. So
Now there's also something called Israel Yed.
Israel Yed.
These are sources of Ahdev Ki Taal.
Okay? Israelite tradition, like the Bible.
Okay?
So these traditions were used very very little
by the Sahaba.
They didn't really go into,
like, the Bible, even more by those who
came after the the Tabi'im, like Wahhab, even
Mumil Abdi. Imam al Fazadi, for example, is
a medieval scholar. He quotes the Bible a
lot actually
in the ihi al al medin, the quote
from the gospel of Matthew. He quotes a
lot from Isa, alayhi salaam, sometimes from the
Bible, sometimes from our own hadith. But sometimes
he does quote from the Bible.
So the general rule here is that as
long as it doesn't,
contradict our essential hadith,
then you can quote from the Saidiya tradition.
But we do it with caution. Umam al
Azadi actually wrote a great a great refutation
of Christianity,
called
the beautiful reputation
of the divinity of Jesus,
based on the Bible itself.
Right? He just quoted the Bible. He used
the Bible as his proof text that Risa
is not God.
Ibn Utaimiya has something similar. Ibn Utaimiya has
a book called Ratus Sahir, which is actually
really interesting
because Imam Zazari, he said the Bible
is corrupted in its meanings.
Right? It's called tahrif. Tahrif means
corruption of of of text.
So Quran talks about the the Bible being
corrupted in
text. But what is the nature of this
tahariq? Imam Qazari says the text itself is
sound, but the Christians corrupted the meanings.
So he accepts the text of the New
Testament.
It's called an affirmative approach of the New
Testament.
But the Christians have changed the meanings of
these texts. Ibn Taymiyyah says no. The actual
text has changed.
And this is correct. The text has changed.
And he shows different,
manuscripts
that say different things. Right?
So they have this type of really academic,
engagement
with the, with the Bible.
So generally then, there's 3 types of Isaridiyat.
There's 3 types
of or 3
3 types of looking 3 ways of looking
at these Israelite traditions.
The first is those known to be true
because the revelation of the prophet
confirms
them. For example,
in the 5th book of the Torah, it
says, hear, oh, Israel, the Lord our God,
the Lord is 1.
Okay? You guys wanna hear it in Hebrew?
Yeah.
God is ahad. Right? So So we would
say,
oh, that sounds like a valid
portion of the Torah.
Right?
But it sounds good.
Right?
In Mark chapter 10 18, he repeats this
verse verbatim.
Right? Here, Israel, the lord our god, the
lord is 1.
Those known to be true because the revelation
of the prophet confirms them. The second type
are those known to be false
because the revelation of the prophet rejects
them.
For example, if you read the Old Testament,
you'll read about the prophets
like Dawud and Suhayman doing things that are
completely haram,
that are mustahil,
impossible
for prophets to do. I'm not gonna mention
what they do, but
even we don't do these types of things.
And we do a lot of things. But
these must be prophets doing all kinds of
crazy things.
So we don't confirm these stories. This is
obviously false. Right? Or like in the New
Testament, it says Risa alaihi salam is crucified.
All 4 gospels mentioned, he's crucified.
The Quran says,
So we don't affirm that either.
That's the second type of isar in the
act. The third type are those
not known to be true nor false,
so we do not confirm
nor deny.
For example, we know that Isar,
raised dead people.
A person, people.
Right? Or qilmota. Apparently, more than 2.
He raised dead people.
The gospel of John, for example, goes into
detail in John 11 that this person's name
was Lazarus. This was just outside of Jerusalem.
This was just before he came into the
city of Jerusalem.
There was people there. It names these people.
Is this what the Quran is talking?
We cannot confirm or deny it. Right? Possibly.
We confirm the miracle,
but the details of the miracle are not
given in the Quran.
Right? So if it's not mentioned in sound
sources,
As long as it doesn't contradict our central
aqidah, we cannot affirm
nor deny it.
So that's those are examples. So any questions
about the sorry. The act? Yes, sir. Yeah.
How do the false accusations,
against the project end up in the street?
That's a very good question.
So, basically, you have
different regions of Palestine
that have their own versions.
Yeah. The question is, how did these how
did these false accusations against prophets end up
in the Jewish scripture? All of these are
in the Old Testament. All of the Christians
affirm them in the New Testament as well.
And the the answer is because
you have different regions regions in Palestine
who have different interpretations of the Torah.
And some of these regions, they don't like
the tribe of David.
So the right things that are negative about
David.
Right? So for example, the book of 1st
and second Kings. If you read the book
of 1st and second Kings, 1st and second
Samuel in the Old Testament,
they mentioned all of these things about Dawud
alayhi salaam and sun Suleiman alayhi salaam that
are completely
erroneous.
They do crazy things, types of sins that
are aqid alayhi salam, types of of sins
that we wouldn't ascribe to our worst enemies.
But the same stories,
are told in different books in the Bible,
and those things are not mentioned. First and
second Chronicles do not mention that David did
this and that and Solomon did this and
that. So you can see how these different
factions.
Right?
These different factions, different interpretations
that are fueled by theological differences, political differences.
Right? So people slander.
It happens today in politics. Right? Obama's
a illegal alien.
He's a Muslim. Right?
So it's not true. But
if you want to rewrite history,
right, if you want your opinion to be,
the dominant opinion
because history is written by those who,
right, win the day.
Right?
So
that's what happened with the Old Testament.
You have stories that contradict one another because
they're written by different authors.
Yes? It's, reading of book a fear. I
noticed that it's a lot of Israeli. Is
that the case? Mhmm. Kasir Bukatir. Yeah. Bukatir.
Yeah. Yes.
So
he
put Ibn Abbas.
And he says Ibn Abbas says there's 4
aspects of Tasir.
Four aspects.
The aspect that the Arabs know because of
their language,
that's one aspect.
The Arabs know it because of their language.
And then there's a second aspect of tafsir,
the ignorance of which no one is excused.
What is halal? What is haram? What is
fark? What is haram? Every Muslim has to
know this. Every Muslim has to know
what is what is faul and what is
haram in his religion. You have to know
this as every single Muslim, whether you're Arab
or not.
There's no excuse for ignorance.
We have to know something of the tafsir
of the Quran.
The third type is tafsir, which only the
scholars know,
and they'll share with the
people
if they want. They should.
The 4th type is is tafsir la yanaahu
illallah. Nobody knows it except Allah
Okay? Like the hruf al muqatta'a.
Right? You have these letters. We'll talk about
this later because there's one in Surah Al
Alam. The first one comes in Surah Al
Alam, noon.
You know? What does that mean? Nobody knows.
Some of the mufasarin, they have opinions, but
they always say
Allahu'alam. Allah knows really in reality what these
letters
mean. So now we get to the tafsir
literature. What time do I have to
end in?
It's 9:30 right now. What time is the
issue? The 3rd
So classical phonic exegesis.
So you can write these down. These are
important.
The oldest available tafsir is attributed to Ibnu
Abbas,
who died in 68 Hijidi.
But many scholars question the authenticity
of this tafsir
and whether he actually wrote a tafsir or
not. It may be pseudonymously
ascribed to them. Meaning, students later on that
were part of his mefav of tafsir
wrote a tafsir.
And over the years, it was ascribed
retrospectively
back to Ibn Abbas.
So So there's a lot of question about
did Ibn Abbas actually write this tafsir?
The meanings are sound. That's not the question.
The meanings are fine. The question is, did
ibn Abbas actually write this tafsir? There's a
difference of opinion.
There's also a tafsir of Mujahid,
his his student, his best student.
Mujahid,
who died in 104 Hijri.
What's considered to be
the magnum opus
of all tafasir,
right, this is a masterpiece,
is a tafasir by Ibn Jarir al Tabari,
imam at Tabari,
who died 3 10 Hijri or 9 22,
Miladi.
It's called January.
Quran. January Bayan
Fi Tafsir Quran.
Or just Tafsir Tabari.
Tafsir Tabari. He also wrote the tafsir.
Tafsir at Tabari.
I think it's called the history of the
kings and prophets.
Right? Just an amazing
large tafsir of the Quran. This is the
masterpiece according to our ulama.
Right?
So this contains tafsir bi ruwaia.
Right, Quran, Sahaba,
the prophet
Tabirim.
It does contain some Isar liq as well.
He goes into
some, Israelite tradition,
so he does that as well.
Later,
there's tafasir samanpadi
ta'alabi
al qawawi.
The best of these later tafasir is an
8 volume work by Ismaili ibn Amo Amaluddin
Kathir at Dimashbin.
Or tafsir ibn Kathir.
8 volumes
called tafsir uran al Avin.
Tafsir uran al Avin.
Okay?
So the Tasir UHran al Abim actually
has more emphasis
when compared to a Tabari on sound reports.
He's really concerned with with strong senate. That's
why this tafsir is very strong.
He rejects the Israeli act and his tafsir.
He doesn't include them in his in his
tafsir. There's a written
in abridgment by Imam al Sabuni.
It's a lot shorter.
There's no English translation of any of these
2. These are the best.
Not translated.
If you go to.com,
there's a website for you.
They're all in Arabic on that website.