Mohammad Ali Hazratji – Reflect On The QurAn – Tafsir Surah Al Kahaf – Part 2

Mohammad Ali Hazratji
AI: Summary ©
The Bible is a source of understanding and reference for those who believe in the Bible. The speakers discuss common terms used in the Bible, including "taweed" and "naik and Mansukh," and explain their meaning behind them. They also mention the use of "naik and Mansuk " in the Bible and its importance in various regions and moments. The history and meaning behind "has been revealed" and "has been revealed" in the Arabic language is also discussed, along with examples of words used in the same language. The importance of learning from the past and bringing in wisdom to improve understanding of the structure of the Bible is emphasized. The transcript describes a story of Jesus's trial of wealth and provides insight into the Surah's framework for understanding the relationship between Islam and the Bible.
AI: Transcript ©
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Benefits of memorizing Surah Al-Kahf.

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Now, at this point, before we start this,

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I'm going to talk about some general rules

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of Tafseer.

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So we have the sciences of the Qur

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'an, which are called Uloom Al-Qur'an,

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of which one of them is Tafseer Al

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-Qur'an, which means the explanation of the

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Qur'an.

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Now, there are two terms used.

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One is Tafseer, one is called Taweed.

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Originally, in the early generations, the first two

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or three generations, up to the time of

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Imam At-Tabari, who has the biggest Tafseer,

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the earliest Tafseer, the two words were used

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interchangeably.

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Later on, what started to happen is, Tafseer

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means an explanation of what is, okay?

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From the word Fassarah, which Allah SWT talks

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about, means explanation.

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Taweed now became known as interpretation, okay?

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And some of those interpretations deviated from what

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was there.

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And therefore, that becomes now, Taweed is considered

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not a very favorable term, because I could

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interpret things differently.

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So, this is just an aside.

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And there are many examples of what the

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examples of that Taweed means, specifically.

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So, coming back to Tafseer, when we read

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an ayah, we never read it in isolation.

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You read one ayah, and you come to

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a conclusion.

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So, the first level of Tafseer is Tafseer

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of Quran by the Quran.

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So, if you see it somewhere, you need

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to have all the ayahs which are relevant

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to that.

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That is the explanation.

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Why is that?

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Because there is, Allah SWT may have revealed

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something chronologically at different times.

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And sometimes you look at it, and it

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may seem like there is contradiction.

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And all of them have to be reconciled

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of what the real meaning is.

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And there is also a concept of called

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Nasik and Mansukh, that sometimes Allah SWT revealed

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things in stages.

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And what came last sort of abrogates what

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came before, negates what came before.

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For example, if you just read the ayah,

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the simplest example, Allah SWT says, Khamr, which

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is intoxicants, there is good in it, and

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there is bad in it.

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But the bad outweighs the good.

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Now, if you just read this isolation, that

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means it's permissible.

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They just take it easy with it.

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There is good in it, too.

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OK.

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It's good for the heart.

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One wine.

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But then there are ayahs that wipe that

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out.

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So, that's why it's important first that we

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understand the Quran by the Quran, putting all

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of that together.

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How have the scholars reconciled it?

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Number one.

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Number two is Tafsir of the Quran through

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the Sunnah of Rasulullah SAW.

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Because the Sahaba, first, as soon as something

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came down that wasn't obviously clear, they would

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go to Rasulullah SAW.

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Ya Rasulullah, what does this mean?

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For example, the common example given is, Allah

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SWT says that those who believe and do

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not mix their belief, with dhulm, will be

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in Jannah.

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Otherwise, it means you are in Jahannam.

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So, dhulm.

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Everybody done dhulm?

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So, they got very scared.

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What does this mean?

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So, they went to Rasulullah SAW.

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He said, what dhulm means here is shirk.

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OK.

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Dhulm is used in different.

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So, understanding what is meant by that through

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the Sunnah.

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Then, where these, if there is something that's

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not understood, which is not explained by the

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Quran or Sunnah, then we have the Sahaba,

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because they were from the time who were

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experts in the language, as it was used

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at that time.

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Because with time, word meanings change.

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OK?

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Different regions, the same word may have different

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meanings.

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So, they understood the meaning, they understood the

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grammar, they understood the context where it was

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being revealed.

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So, we go back to the Sahaba, which

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is called Tafsir of the Quran, by the

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athar, by the relics of the Sahaba, how

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they understood it.

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And thereafter was the Tabi'un, which is

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the next generation of the companions of Rasulullah

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SAW.

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And with them, some of them then started

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looking into sources of, from Christianity and Jewish.

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That's how this Israeliyat came into the picture

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from the Tabi'un.

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If they, for example, the story of Al

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-Kahf.

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So, some of them said, well, let's see

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if there are any, because it was asked

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by the Jewish rabbis, it was, do we

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have something from there?

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And see what their narration.

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But the whole thing is to keep that

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separate.

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The Prophet SAW said about the Israeliyat that

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do not confirm them and do not deny

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them.

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That's our attitude because he also knew about

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what they were saying because they could be

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correct, but we have no confirmation unless it's

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confirmed by the Quran.

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Then there is Tafsir based on language, understanding

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the words, because there are words in the

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Quran that have meanings that can change completely.

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For example, Uroo, which means period.

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The rules of Iddah and you know, how

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many months a woman has to wait before

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she gets married if she becomes a widow

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or if she gets divorced.

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So that word is used for the menstrual

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period itself and for the period in between.

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So what did, and it changes it by

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a whole month.

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And this is a ruling.

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So what was meant by it?

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And they only, they knew because they had

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verified it.

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So by the language.

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And then comes the Tafsir by opinion.

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Opinion of the scholars of Islam who have

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studied all of the Islam and who know

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the grammar and who know and their opinion

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cannot contradict what is understood.

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You cannot just come up with a new

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explanation, especially if it clashes or contradicts the

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classical explanation.

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Now, today we have what we would consider

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free interpretation of the Quran.

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Me, Mr. Ignoramus, who knows nothing, who's read

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a few little books, who doesn't understand the

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Arabic language except a few words, who has

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philosophical ideas, scientific ideas, sectarian ideas, starts to

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speculate this might mean this.

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Now that is forbidden because if you start

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putting everybody's opinion, what's going to happen?

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The Quran is going to essentially disintegrate in

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meaning because it will introduce meanings which has

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done to previous scriptures all kinds of confusion.

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So since this is the foundation of Islam,

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it must remain pure and unadulterated by people's

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opinion.

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So the Prophet sallallahu alayhi wa sallam said,

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المراء في القرآن كفر Rendering your opinions,

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your opinions means independent of what we've talked

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about.

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Arguing, مراء means to argue about the Quran

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with from your personal opinion.

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He said this is كفر, three times.

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And then he says, فما أعرفتم منه فأعملوا

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So what you understand of the Quran, which

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is clear, أعرفت, you know it, act on

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it.

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وما جهلتم منه فردوه إلى علمه And what

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you do not know, refer it to an

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alim of the Quran for explanation.

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And this is a hadith from Musnad Ahmed.

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Now, with that introduction, we come to Surah

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Kahf.

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So overview of Surah Kahf, the construct of

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Surah Kahf for the structure is that it's

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not divided, but we can for understanding divide

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it into eight portions.

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So first, there is an introductory khutbah in

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which Allah SWT tells us something, which is

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ayahs number one to eight.

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Then comes, so this khutbah, this address to

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Rasulullah SAW and to us, the believers, it

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addresses six fundamental, you know, the three fundamentals

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of faith, which is Tawheed of Allah SWT,

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which is always part of Makkan Surah.

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Number two, Risalah confirming the messengership of Rasulullah

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SAW and confirming the Quran.

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Number three is Akhirah, Jannah and Nahr.

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And then it talks about three aspects of

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our connection with Allah SWT, just in the

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first three, four, three ayahs.

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Hubb of Allah, love of Allah, Raja' and

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Khawf, hope and fear, which are our relationship

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with Allah SWT.

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That abudia or ibadah or worship is essentially

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based on that love of Allah, because it's

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a loving surrender.

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And then for our actions, we have hope

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that Allah accepts and we have fear that

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we might fail.

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This is our relationship with Allah SWT.

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That's all in there.

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Allah SWT also in those first ayahs talks

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about the purpose of life and death.

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That we created life

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and death to see who is the best

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among of actions.

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So it tells us that.

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Then after the first eight comes the first

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story.

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So there are four major stories in this.

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So from ayah number nine to ayah number

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26 is the story of Ashab al-Kahf,

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the people of the cave, the youth of

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the cave.

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And this, as you know, is a special

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miraculous thing.

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And that's why they asked the Jews, asked

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them about the strange thing that happened.

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So it's a miraculous story, which is, as

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we said, life is full of trials.

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Because this is a trial of faith, of

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religion, of persecution.

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These youth will come to that.

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They had fear.

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They were being tested for their faith in

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Allah SWT.

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They were true believers.

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They were Muslims of the time before Islam.

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And it was that or become kafir and

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that was their test.

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So it was a fitna or test of

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faith, persecution, religion.

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After that comes another khutbah from Allah SWT,

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addressing the Prophet ﷺ, and addressing us, which

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also has lessons from the beginning and lessons

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from the first story of Surah Kahf.

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And then that goes into the second story,

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which is a story of the owner of

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the two gardens, about a person who had

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a lot of wealth, material and human resources.

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And he owned these massive orchards.

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He had wealth.

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So this was a trial of wealth by

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somebody given wealth, the fitna of wealth.

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What was his attitude?

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And his attitude was not correct.

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He thought, you know, this is it.

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And the end of that will also.

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After that comes another khutbah from Allah SWT,

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which has some of those lessons addressed to

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Rasulullah ﷺ and the believers.

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After that come two stories back to back.

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The story of Musa AS and a special

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servant of Allah SWT, who we call Al

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-Qidr AS.

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This is the story fitna of what?

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Knowledge.

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Because Musa AS, being the prophet of the

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time, obviously had more knowledge of the religion

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that is practiced externally.

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Exoteric religion, if you will.

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All the fiqh and all of that.

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So in one encounter, somebody said, who is

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the most knowledgeable?

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And he rightfully said, I am the most

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knowledgeable person.

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And Allah SWT did not like that.

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So he sent him to someone who had

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knowledge of other things that are not obvious.

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Sort of esoteric knowledge to teach him humility.

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So this was the fitna, the trial of

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knowledge.

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Because sometimes when we learn a little bit,

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sometimes it gives us arrogance.

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I know and he doesn't know, she doesn't

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know.

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So that's the next level.

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So we have to be careful of all

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of these.

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Then comes the story that answers again those

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questions.

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Who was the one which is the story

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of Dhul Qarnayn.

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Dhul Qarnayn.

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The word Qarnayn means two horns.

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Two Qarnayn.

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Qarn is two horns.

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That's one of the things.

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The one possessor of truth.

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And he was, from the story, a believing

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king.

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A believing general, whatever he was.

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Who conquered from as far as you could

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go to the west.

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Till he reached there.

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And then he traveled all the way to

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the east.

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As far as he could go where the

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sun rises.

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So he apparently owned or conquered all of

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that.

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So the story of Dhul Qarnayn.

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What is the fitna or trial there?

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The trial of power.

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Which is what corrupts, right?

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Power corrupts and absolute power corrupts absolutely.

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He had absolute power from east to west.

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Again a fitna of one who is given

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that kind of power.

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How does he handle it?

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Everywhere in the story he always remembers Allah.

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He wasn't a saint.

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He may have made mistakes.

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But he did things according to that.

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So the trial of power.

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And then Allah concludes the surah with the

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last surah.

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So eight parts.

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Four stories and four khutbas before and after.

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So that's how the construct is.

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So how many verses are there in this?

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110.

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71 verses are stories.

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Out of 110.

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So it should be easy to memorize because

00:15:39 --> 00:15:40

stories are easy to remember.

00:15:41 --> 00:15:43

So a general comment about stories in the

00:15:43 --> 00:15:43

Quran.

00:15:47 --> 00:15:48

Quran has many stories.

00:15:49 --> 00:15:52

Now, narrations, stories, these are not fables.

00:15:52 --> 00:15:55

These are actual events that have happened in

00:15:55 --> 00:15:55

the past.

00:15:56 --> 00:15:59

So what is the objective of bringing in

00:15:59 --> 00:15:59

these stories?

00:15:59 --> 00:16:02

Is to drive home a point.

00:16:02 --> 00:16:03

Make a lesson.

00:16:03 --> 00:16:04

There are morals.

00:16:04 --> 00:16:05

There is wisdom.

00:16:06 --> 00:16:10

Lesson, moral, wisdom to learn from those things.

00:16:10 --> 00:16:12

That's why it's not to just make it

00:16:12 --> 00:16:12

interesting.

00:16:14 --> 00:16:17

But what else does generally a storytelling do?

00:16:17 --> 00:16:19

It catches everybody's attention.

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Whether you are a little kid here or

00:16:22 --> 00:16:23

an old man.

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One is sleeping.

00:16:26 --> 00:16:26

One is there.

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And I'm the third one.

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It catches everybody's attention.

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And we pay attention.

00:16:34 --> 00:16:36

Yet Allah subhanahu wa ta'ala in the

00:16:36 --> 00:16:38

Quran when he tells a story.

00:16:38 --> 00:16:40

He does not put details.

00:16:40 --> 00:16:42

They are very brief stories.

00:16:43 --> 00:16:44

He doesn't say so and so son of

00:16:44 --> 00:16:45

so and so was related to him.

00:16:46 --> 00:16:47

Move from this place to that place to

00:16:47 --> 00:16:47

that.

00:16:47 --> 00:16:51

Because all of those details for the story.

00:16:51 --> 00:16:53

Then dilute the moral of it.

00:16:54 --> 00:16:54

People forget.

00:16:54 --> 00:16:55

They get sidetracked.

00:16:56 --> 00:16:57

Allah subhanahu wa ta'ala says a few

00:16:57 --> 00:16:57

things.

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And that's the lesson.

00:17:00 --> 00:17:02

He skips all the details.

00:17:02 --> 00:17:04

This is the eloquence of the Quran.

00:17:04 --> 00:17:07

And we'll see that even in the longest,

00:17:08 --> 00:17:09

the most detailed story in the Quran.

00:17:09 --> 00:17:10

Is the story of who?

00:17:13 --> 00:17:17

Yusuf a.s. Yusuf a.s. Even in

00:17:17 --> 00:17:17

that.

00:17:18 --> 00:17:20

Do you know the name of the Aziz

00:17:20 --> 00:17:21

or the woman who tempted?

00:17:22 --> 00:17:22

No.

00:17:24 --> 00:17:24

It's not known.

00:17:25 --> 00:17:26

That's people have said that.

00:17:27 --> 00:17:28

Do we know the names of his brothers

00:17:28 --> 00:17:29

who did all of this?

00:17:29 --> 00:17:30

No.

00:17:33 --> 00:17:36

Or just very little but just the important

00:17:36 --> 00:17:36

things.

00:17:38 --> 00:17:45

So Allah subhanahu wa ta'ala drives home

00:17:45 --> 00:17:47

things that are relevant.

00:17:47 --> 00:17:50

That will keep our focus on highlighting the

00:17:50 --> 00:17:51

lessons, the morals.

00:17:53 --> 00:17:55

And the wisdom from the story.

00:17:56 --> 00:17:59

So they're not simply for, you know, academic

00:17:59 --> 00:18:01

theoretical discourse.

00:18:02 --> 00:18:04

Now, in some of the books, if some

00:18:04 --> 00:18:05

of you have read.

00:18:05 --> 00:18:07

The open stories of the Bible.

00:18:09 --> 00:18:12

Pages after pages of who was related to

00:18:12 --> 00:18:12

who after.

00:18:13 --> 00:18:14

By the time you get to the end,

00:18:14 --> 00:18:15

you forget what it's all about.

00:18:15 --> 00:18:16

Really.

00:18:17 --> 00:18:20

And the same thing is true about the

00:18:20 --> 00:18:21

story of the calf.

00:18:21 --> 00:18:26

If you read the version, the Christian version.

00:18:27 --> 00:18:30

Of the seven sleepers of Ephesus, which is

00:18:30 --> 00:18:33

the first narration from the Christians.

00:18:33 --> 00:18:38

Which dates back to it was written by

00:18:38 --> 00:18:38

somebody.

00:18:38 --> 00:18:43

Somebody who put this together from Greek sources

00:18:43 --> 00:18:44

in Syriac.

00:18:44 --> 00:18:48

So this is that story is was written

00:18:48 --> 00:18:49

520.

00:18:49 --> 00:18:52

So about 50 years before Rasulullah sallallahu alayhi

00:18:52 --> 00:18:53

wa sallam was born.

00:18:54 --> 00:18:56

And that was from original sources from before.

00:18:57 --> 00:18:59

Now, if you read the stories, you have

00:18:59 --> 00:19:02

two pages of what the names of the

00:19:02 --> 00:19:03

people were.

00:19:03 --> 00:19:04

And there are differences.

00:19:05 --> 00:19:09

Then there is dispute in that whether they

00:19:09 --> 00:19:13

were there 375 years, 372 years, 195 years.

00:19:13 --> 00:19:15

All different.

00:19:16 --> 00:19:18

Whether there were 3, whether there were 5,

00:19:18 --> 00:19:20

there were 7, there were 9, there were

00:19:20 --> 00:19:20

11.

00:19:21 --> 00:19:23

Does any of that really matter?

00:19:24 --> 00:19:24

No.

00:19:25 --> 00:19:28

And Allah swt condemns that in the story.

00:19:28 --> 00:19:30

That they argue about these things which has

00:19:30 --> 00:19:31

no relevance to it.

00:19:31 --> 00:19:34

But then Allah swt mentions the story just

00:19:34 --> 00:19:35

to correct all of that.

00:19:35 --> 00:19:38

So just remember that stories are brief.

00:19:39 --> 00:19:43

And to the point to drive home a

00:19:43 --> 00:19:43

lesson.

00:19:44 --> 00:19:47

So in general, in the surah, that's how

00:19:47 --> 00:19:48

we construct it.

00:19:48 --> 00:19:50

The surah begins and ends with declaring Allah

00:19:50 --> 00:19:51

swt's Tawheed.

00:19:52 --> 00:19:55

And rejecting any concept of any partners or

00:19:55 --> 00:19:57

associates with Allah swt.

00:19:57 --> 00:20:02

It begins by confirming the revelation, the Quran

00:20:02 --> 00:20:04

and the messengership of Rasulullah sallallahu alayhi wa

00:20:04 --> 00:20:04

sallam.

00:20:05 --> 00:20:08

Making a clear distinction between Allah, the creator

00:20:08 --> 00:20:09

and the creation.

00:20:11 --> 00:20:14

And establishing what the correct values are.

00:20:19 --> 00:20:45

So now we go to Alhamdulillah.

00:20:47 --> 00:20:52

All praise, glory, thanks be to the one,

00:20:53 --> 00:20:53

Allah.

00:20:54 --> 00:20:55

Alhamdulillah.

00:20:56 --> 00:21:00

The one who revealed, who sent down.

00:21:01 --> 00:21:04

On his servant.

00:21:05 --> 00:21:06

Al-Kitab.

00:21:07 --> 00:21:08

Which is the Quran.

00:21:10 --> 00:21:13

In which there is no deviation, there is

00:21:13 --> 00:21:14

no crookedness.

00:21:15 --> 00:21:17

So the first is Alhamdulillah.

00:21:18 --> 00:21:21

Alhamdulillah is different than Shukr.

00:21:23 --> 00:21:25

Alhamdulillah has components of Shukr.

00:21:26 --> 00:21:27

When do you do Shukr?

00:21:30 --> 00:21:32

When somebody does you a favor.

00:21:33 --> 00:21:35

Alhamdulillah is above that.

00:21:36 --> 00:21:39

Even if he doesn't do a favor.

00:21:39 --> 00:21:41

He deserves to be praised.

00:21:41 --> 00:21:41

That's Alhamdulillah.

00:21:42 --> 00:21:44

But there are countless favors.

00:21:44 --> 00:21:46

So there is elements of Shukr in it.

00:21:47 --> 00:21:51

So it starts with Alhamdulillah alladhi anzala ala

00:21:51 --> 00:21:53

abdihil kitab.

00:21:53 --> 00:21:56

So this confirms that this book was sent

00:21:56 --> 00:21:57

down by Allah.

00:21:58 --> 00:21:58

On who?

00:21:58 --> 00:21:59

His abd.

00:22:00 --> 00:22:04

Rasulullah sallallahu alayhi wa sallam, Allah calling him

00:22:04 --> 00:22:05

his abd.

00:22:05 --> 00:22:07

Now commonly what do we understand the word

00:22:07 --> 00:22:08

abd to mean?

00:22:08 --> 00:22:09

Slave.

00:22:11 --> 00:22:13

If you use that word, what does a

00:22:13 --> 00:22:14

slave do?

00:22:19 --> 00:22:21

Ownership is the master's.

00:22:21 --> 00:22:23

He is the owner.

00:22:23 --> 00:22:25

Does he have any job descriptions?

00:22:26 --> 00:22:27

No.

00:22:27 --> 00:22:30

Whatever the owner says, whenever the owner says.

00:22:31 --> 00:22:33

But what is the other word of abd

00:22:33 --> 00:22:34

meaning from abudia?

00:22:35 --> 00:22:37

The true worshipper of Allah.

00:22:37 --> 00:22:39

We were created for abudia.

00:22:39 --> 00:22:41

We were created as the abd of Allah

00:22:41 --> 00:22:42

sallallahu alayhi wa sallam, male and female.

00:22:43 --> 00:22:47

So this also means the ultimate, the abd

00:22:47 --> 00:22:48

of Allah sallallahu alayhi wa sallam.

00:22:49 --> 00:22:52

Which is Rasulullah sallallahu alayhi wa sallam, the

00:22:52 --> 00:22:53

best.

00:22:53 --> 00:22:56

Many places in the Quran Allah sallallahu alayhi

00:22:56 --> 00:22:57

wa sallam calls him that.

00:22:58 --> 00:22:59

Now today if you call somebody, oh you're

00:22:59 --> 00:23:00

a slave, you think it's an insult.

00:23:01 --> 00:23:03

This is honorific mention.

00:23:03 --> 00:23:05

Allah sallallahu alayhi wa sallam says he revealed,

00:23:05 --> 00:23:07

you could have said on his Rasul.

00:23:07 --> 00:23:09

But he said on his abd.

00:23:09 --> 00:23:11

When he took him on the journey of

00:23:11 --> 00:23:13

marriage, what did he say?

00:23:14 --> 00:23:16

Subhanalladhi asra bi abdihi.

00:23:17 --> 00:23:18

Again uses the same word.

00:23:22 --> 00:23:25

Fa in kuntum raibim mimma nazala ala abdihi.

00:23:27 --> 00:23:30

Surah Baqarah, many places calls him as abd.

00:23:30 --> 00:23:34

Because he is the ultimate prototype of what

00:23:34 --> 00:23:35

an abd should be.

00:23:35 --> 00:23:36

So this is an honor.

00:23:37 --> 00:23:39

Rasulullah sallallahu alayhi wa sallam said when you

00:23:39 --> 00:23:43

mention my name, say abduhu wa rasuluhu.

00:23:44 --> 00:23:45

Make it clear.

00:23:45 --> 00:23:46

So just remember that.

00:23:47 --> 00:23:48

So Allah sallallahu alayhi wa sallam here is

00:23:48 --> 00:23:53

confirming Rasulullah sallallahu alayhi wa sallam's messengership.

00:23:53 --> 00:23:55

If somebody says how do you know he

00:23:55 --> 00:23:56

was a messenger?

00:23:56 --> 00:23:59

Allah says he revealed his book on his

00:23:59 --> 00:23:59

abd.

00:24:01 --> 00:24:03

So the Quran is confirming right here in

00:24:03 --> 00:24:03

the beginning.

00:24:03 --> 00:24:06

The tawhid of Allah, that Allah revealed the

00:24:06 --> 00:24:09

Quran, revealed it on messengers sallallahu alayhi wa

00:24:09 --> 00:24:09

sallam.

00:24:09 --> 00:24:14

And what is the distinction of the Quran?

00:24:14 --> 00:24:16

Walam yaj'allahu awaja.

00:24:16 --> 00:24:18

There is no crookedness in this.

00:24:18 --> 00:24:19

There is no deviation.

00:24:19 --> 00:24:23

There is no variation in time and place.

00:24:23 --> 00:24:24

That okay, if you are there, then it

00:24:24 --> 00:24:25

becomes different.

00:24:25 --> 00:24:26

Values change.

00:24:26 --> 00:24:29

If it's 1400 years later, values have changed.

00:24:29 --> 00:24:33

Which happens in cultures and you know, same

00:24:33 --> 00:24:35

thing that were considered terrible.

00:24:37 --> 00:24:40

40 years ago are considered very honorable in

00:24:40 --> 00:24:41

cultures today.

00:24:41 --> 00:24:44

Okay, this is this doesn't change.

00:24:44 --> 00:24:48

Values of Allah are permanent values.

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