Mustafa Khattab – Tafsir Gems 2
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So close to the end of, Surah Rum,
Surah number 30,
the word Daaf, weakness is mentioned 3 times.
So in Quran, house which is very popular
in India, Pakistan, and
the Arab world.
You can say or.
Both are acceptable in the
and the meaning is always the same, weakness.
So today, we'll continue,
our discussion about the, science of tafsir.
And in the future, inshallah, we'll talk about
some gems in the tafsir,
but, this introduction is very important.
So as I mentioned,
So the most reliable,
type of tafsir is when the Quran,
explains itself.
And I gave some examples,
that, for example, where Allah subhanahu wa ta'ala
talks about Mafatul Ghayib, the keys of the
unseen.
So there's no we don't have a lot
of details in Surah Al Anam to explain
what Mafatul Ghayib are. But at the end
of Surah Al Qumran, Allah Subhanahu Wa Ta'ala
gives the 5 keys of the unseen.
Yawmul Qiyamah. This is one of them. No
one knows, this time except Allah Subhanahu Wa
Ta'ala. And no one knows about the risk
except him. No one knows what is in
the wounds, how much money you will make,
and so on and so forth. These are,
the 4 keys of the unseen. So the
Quran explains itself, as we mentioned last time.
So it will explain right after,
or, like, say for example, Al Qari'atu, amal
Qari'a, Adraka, Al Qari'at explains. The rest of
the Surah explains what Al Qari'a means. But
in some places in the Quran,
the Quran will talk about a concept, and
the explanation comes in a totally different surah
somewhere else. And this is why it's important
to read the whole Quran because the Quran
explains itself.
Yani. They are faithful to Allah Subhanahu Wa
Ta'ala and they don't mix their faith with
Zul. So the Sahaba said, You Rasool Allah,
who among us does not mix their faith
with Zul? We we make mistakes all the
time. So the prophet
says the word
Zul here is explained in another Surah,
and he says he mentioned Lukman alaihi salam
when he was teaching his son, and he
said, indeed,
Promoting shirk is the worst of all wrongs.
So the Prophet SAW Alaihi Wasallam explained to
them.
So a man came to,
Aisha al Anha, and he said, you know,
I want to castrate myself so I would
not have the ability to get married. So
I focused all my life to Ibad,
and she said,
you don't understand this ayah in the Quran,
Surah Azab. The
Prophet SAW Alaihi Wasallam is the best example
for all Muslims, and the Prophet SAW Alaihi
Wasallam get married.
Like, he the prophet, sallam, yani,
tried to keep the balance between duniya getting
married, having a family, providing for them, and
also working for Agha. So you have to
keep the balance because you're not better than
Muhammad, sallam. You cannot be a better Muslim
than him. So she explained,
to him. And the example is so many.
When you look at the different tafasir,
especially the old ones of Qurtubi, Tabari, and
Nikafir, these different tafasir.
Every mufasir,
Yani did their own tafsir based on the
knowledge,
they were experts in. And you say for
example, Al Fortubi,
his tafsir is focused on fiqh.
Tafsir al fortubi. Lakamil Quran.
So he explains a lot of issues related
to firk in his tafsir. This is the
focus of his tafsir.
When you look at someone like Ibn Kathir,
for example, he mentioned a lot of Hadith.
They mentioned a lot of Hadith to explain
the meaning of the ayat.
Ayat. Hatajid Mahal Wahid Zayi za Mashari
is famous tafsir al kashaf. His focus is
al luwa,
the linguistics of Arabic. And every time there
is a controversial ayah or there is an
ayah that is misunderstood,
Al Kashaf,
his focus was the linguistics of the Ayat.
And this man is amazing. So what he
did basically
when he, wanted to make tafsir of the
Quran, he went to the Kaaba, and he
stayed there for about 2 months, and he
did a tafsir, about 2,000 pages.
This is the Tafsir al Kasher.
So, what is very special about this Tafsir
is the linguistics of it. This man was
like amazing. Unbelievable. The way he understands the
ayat, and and the one he explains them.
But there is nothing perfect. Lainu
through his tafsir, yes,
they benefited from his, linguistic aspects.
Yes. His linguistics were the best, and all
the scholars who came after him, like Nasafi
and many others, they copied him. They learned
from him. From, you know, the linguistic aspect.
From but from Aqidah aspect
in the basement.
So he made some terrible mistakes in his
tafsir. One of them, for example, he denied
that the believers will be able to see
Allah subhanahu wa ta'ala on Yomul Qiyam. He
said it will not happen.
And Ta'olam said, okay. What about
So he tried to twist the Ayat in
his tafsir
and and, so according to him, it doesn't
mean that they will be able to see
Allah, but
they have great hopes in Allah Subhanahu Wa
Ta'ala. This is all understanding, and this is
totally false, and and it is proven in
many Ayat and even in authentic ahadith of
the Prophet SAWS
People will be able to see Allah Subhanahu
Wa Ta'ala. Very clearly, the Prophet SAWS said
in Bukhari Muslim, you will be able to
see Allah on Yawul Qiyamah just like you
are able to see the moon
in in when it is full, like 14th
15th of the month. Authentic adi. I mean,
you can't you can't deny this.
Allah says in the Quran Surah Al Tawfafi
in other places that the Kuffar will not
see Allah Uyamul Qiyamr,
so the believers should be able to see
Him because this is a punishment
for the Kuffar, so this is an honor
for the believers. So there are so many,
Ayat and Hadith, but we're not gonna dwell
on this.
So the Raman says that the Razi's Tafsir
has everything inside
except Tafsir.
Like, Tafsir is not his focus. So he
talks about philosophies, he talks about philosophers, refutations,
this that, and and so on and so
forth.
So if you use Tafsir,
2 recommendations here. Use the old tafsir, but
make sure that they have been authenticated,
by someone. Like, someone, they went through the
tafsir, they made sure that the Hadith are
authentic.
Because in some cases, Ibn Kathir would use
some Hadith that are not authentic.
99% of his book is authentic, but sometimes
the hadith is not very authentic.
So, these books have been authenticated.
And sometimes they rely
on Isaiyat,
which are not supported by Ayat or Hadid,
and sometimes the meaning is not acceptable. I
I'll give you one example.
Madhala fisur al Sad.
Insur al Sad Ayat wa Haqbarashil al kamsar
al Hashdim. 1 attack in Abu al Khasmi
ista samar al mihrabiblahalah aladahu the The story
of the wood when the 2 people came
and they scaled the wall, they went inside,
and one said, I have 1,
sheep. My brother has 99, and so on
and so forth till the end of the
story.
In the book of kings in the old
testament and in Yehud.
So to say that, yes,
Dawud alaihis salam had 99 wives, and his
neighbor had 1 wife. He took his wife,
and he got her husband killed so he
can take it and so on and so
forth. Yes. The story is mentioned in the
Bible, in the Old Testament, in the book
of Kings, but this is totally unacceptable Islamically.
How can a prophet
kill someone to take his wife? This is
not acceptable.
And, again, it is not supported by,
Quran. It is not supported by,
Hadith.
The other Tafsir for the same Hayat that,
wastaghharabbawukhar
alakaanwala
that he made a Tafar at the end
and he made Surjdah
because he he heard 1 of the 2
people and he didn't hear listen to the
other one.
And he made a judgment very quick, so
he made a mistake in the judgment.
And this is totally unacceptable.
So the proper tafsir for this, for these
ayat is that Dawud alaihi salam focused on
Ibad so much
that he didn't pay any attention to his
one of his main duties, which is to
make judgment between people. And Allah Subhanahu Wa
Ta'ala told him in the next ayah, I
placed you in the land to make judgment.
Now you locked yourself up in the temple,
you make Ibadah day and night,
so much so that the people have to
climb your walls like thieves,
so you they get you to make judgment
between them, and this is not the right
thing to do. And this is why he
made Tawba, and he asked Allah Subhanahu Wa
Ta'ala to forgive him.
So I'm saying this is the last thing
inshallah. One minute, and I'll I'll be done
in the later time.
The old tafasir, sometimes there are some scientific
things in the Quran,
and because they were not clear to the
mafasir, like,
they
ruled out the meaning, although it was very
clear. One exam.
Allah Subhanahu Wa Ta'ala Yaqul Watahajibala.
So the Ayah says, Now when you look
at the mountains,
thinking they are firmly fixed, but they are
traveling just like the mountains.
This is the marvelous design of Allah. So,
in every Tarsir,
they say, this talks about Yawul Qiyamah, how
the mountains will be destroyed, blown away,
and this is the marvelous design of Allah.
Does it make sense like this?
Because in Yawul Al Qiyam, Allah Subhanahu Wa
Ta'ala will not talk about the marvelous,
the marvelous design,
because
it's dust now.
Dust is flying, blown away.
So, it talks about this Dunya, Watarajibala,
now you see the mountains
thinking they are firmly fixed.
Otherwise, if it is talking about akhirah,
the mountains are blown away, they become sand
and dust,
and you think they are firmly fixed,
but they're traveling like clouds?
I mean, it's it's not
this understanding is not acceptable.
Fathaban, if you look at the Ayat, and
this is like, fakulil ayatul Quran.
So this is very common in the Quran.
Allah
will talk about his power,
the marvels of His creation,
like in these ayat at the end of
Surah Naml, He talks about, I created the
day and night,
then I can bring people back to life.
Then He says, I make the earth
evolve around its axis,
and I can bring the dead back to
life. So he gives two examples for his
powers, then in 2 ayaat he talks about
his ability to bring the dead back to
life. And this is the proper understanding.
We ask
Allah to give us the best in this
life and the best in the life to
come.