Posts Tagged ‘tafsir’

Tafsir Surahs Nur, Furqan, Shuaraa and more

January 20, 2017




Tafsir Surah Naml:




Tafseer Surah Shu’araa

part 1


part 2


part 3


part 4


part 5


part 6


part 7


part 8


part 9



part 10


part 11


part 12


part 13


part 14


part 15


part 16




Tafseer al-Furqaan part 1


part 2


part 3


part 4


part 5


part 6


part 7


part 8


part 9


part 10


part 11


part 12


(Also here: )



Tafseer an-Nur  part 1


part 1


part 2


part 3


part 4


part 5


part 6


part 7


part 8


part 9


part 10


part 11


part 12


part 13


part 14


part 15


part 16


part 17


part 18




Tafsir Surah Qaaf verses 1-18


Tafsir juz dhaariyaat::


Tafseer Surah Hujuraat:



The Living Scholar Abdur Rahman al Ajlaan

October 13, 2012

This is a summary translation of Shaikh Abdur Rahman al Ajlaan’s biography taken from:

He was born in Uyoon al-Jawaa’, one of the sub-districts of the district of Qaseem in the year 1357 after the Hijrah

He studied in the beginner schools (kuttaab) in Uyoon al Jawaa’.  In the year 1368 he enrolled in Faisal school in Buraidah, the first school (madrasah) to open in Qaseem.  He graduated from there in 1371.  In 1374 he enrolled in the Institute of Knowledge in Buraidah. In 1379 he enrolled in the College of Sharee’ah in Riyadh.  In 1386 he enrolled in the Higher Judicial Institute when it first opened.

From his work:

In the year 1372H (when he was 15), he was appointed teacher in Tharmadaa Elementary School which the Crown Prince Sa’ood ibn Abdul Azeez  had commanded to be opened. 

He was appointed to teach in the Prophet’s masjid

He was appointed to teach in the College (or Faculty) of Sharee’ah in Riyaad in 1386

In 1387 he was appointed Supervisor of the Institutes of Knowledge

In 1389 he was entrusted before the Chief Justice Shaikh Muhammad ibn Ibraheem Aalush Shaikh with opening the first Saudi courthouse in the Emirates, in the Emirate of al-Fujairah

In 1393 he was entrusted by command of the noble King Faisal – rahimahullah – with opening the courthouse of ‘Ajmaan (in UAE) and was appointed by him as a judge in it until the year 1405 when he requested to be moved to Makkah. So he was appointed a judge in the Higher Court of Makkah. He continued in that along with being entrusted with teaching in the Sacred Masjid until the year 1410 when the order came from the Servant of the two noble Sacred Precincts, King Fahd ibn Abdul Azeez – rahimahullah – appointing him head of the courts in the Qaseem district.  He continued in that until the year 1420 when he sought early retirement (at age 63) so that he could continue teaching in the Sacred Masjid and he is still teaching there.  He also taught in the University Ummul Quraa in the College of Sharee’ah.  He also taught in the higher department at Darul Hadeeth al Khairiyyah in Makkah and he is still doing that.

From his teachers:

Shaikh Abdul Azeez ibn Baz

Shaikh Abdullah ibn Humaid

Shaikh Muhammad Ameen Shanqeetee

Shaikh Abdur Razzaq Afeefee

Shaikh Abdullah Ghudyaan

From his lessons in the Sacred Precinct in Makkah:

Tafsir Ibn Kathir

Tayseerul Allaam Sharh Umdatul Ahkaam

Subulus Salaam Sharh Bulooghul Maraam

Fat-hul Majeed Sharh Kitaabut Tawheed

al Aqeedatul Waasitiyyah by Shaikhul Islam Ibn Taymiyyah

(and many more)

(end of what was taken from that post)

Shaikh Ubaid al Jaabiree is one of his students 


Introduction to the tafseer (explanation) of surah Nuh (Noah) 71 (Arabic and English audio):


Explanation of the verse “And be kind  to your parents” (Arabic and English Audio)


Is smoking haram?  Shaikh Ajlaan answers (Arabic and English audio):


Concise Principles in Tafseer and The Science of the Qur’aan (Part 6)

May 20, 2012



Bismillah Wa Salaatu Wa Salaamu ‘Alaa Rasoolillah:

Ammaa b’ad:

Concerning the Preservation, Collection and compilation of the Qur’aan

As mentioned in that which has passed, the Qur’aan was revealed in accordance with occurrences and incidents that took place during the life of the messenger (saw) or that Allah choose to reveal it without there being an incident related to its revelation.

On occasions Allah revealed whole surahs at once, at others times parts of surahs and at other times parts of Ayahs.

Stages in the collection of the Qur’aan

The people of knowledge mention that there were three main stages in the collection of the qur’aan:

  1. The Era of the Messenger (Sallallahu Alaihi was Salam)

During this period the qur’aan, alongside being revealed was naturally being recorded by the companions of the messenger (Sallallahu alaihi was Salam).

The main method of preserving the Qur’aan in this period was through memory. The Arabs were well known for having exceptional memories and thus it was memorised by many in this period through this means. It was also preserved in writing during the life of the prophet (Sallallahu alahi was salam) on various material. It was preserved on Animal skins, bone, Date palm wood and animal shoulder.

The known memorisors and recitors of the qur’aan were many.

That which will bring clarity to this fact is the hadeeth of Anas ibn Maalik who said:

“The prophet (Sallallahu alahi was salam) sent seventy men who were known as ‘Al Qurraa’ (The proficient reciters of the qur’aan) upon a mission. They were confronted by the people of the tribes of Hayaan, Ra’l and dhakwaan (Tribes who had animosity with the messenger (Sallallahu alaihi wa salam) and were (all) killed…”

(Collected by Al Bukhaari 4088 and Muslim 1581)

On the basis of this incident the messenger supplicated against them in the dua of Qunoot for the period of a month

The Hadeeth establishes the fact that the memorisers of the qur’aan at the time of the messenger (Sallallahu alaihi wa salam) were many.

Imaam Abu Ubaid in his book ‘Al Qiraa’aat’ mentions some of the most popular of those who had memorised the quar’aan. From them we have the four caliphs of the messenger (Sallallahu alaihi was salam) and the likes of Abdullah ibn mas’ood, Abdullah ibn Umar, Abdullah ibn Abbaas, Abdullah ibn Zubair, Abdullah ibn al Amr’ ibnil Aas,  Saalim the freed slave of Abi Hudhaifa, Ubayy Ibn Ka’b, Mu’aadh ibn Jabal, Zaid ibn Thaabit and Abu Darda. Alongside Aisha, Hafsa and Umm Sala to name but a few.

  1. The period of Abu Bakr As Sideeq (Radhiyallahu ‘Anhu)

During the caliphate of Abu Bakr in the twelfth year after Hijra, Abu Bakr commissioned the second stage in the compilation and  preservation of the Qur’aan. The reason for his compilation was that which took place during the Battle of Yamaamah a large number of memorisers of the qur’aan were killed in battle. Abu Bakr, who was the khalifah at the time was concerned about the deaths of the proficient in the recitation of the qur’aan since it was not officially collected in one book at the time but either memorised in its totality or preserved in writing in various places

During this battle known as ‘the wars of apostacy’ against Musailima the great liar and false prophet, a great number of memorisers of the Qur’aan were killed (more than 400 in number) thus Abu Bakr in order to protect the qur’aan had it officially collected since at that time it was either preserved writing present in various places or it was preserved in totality in the chests of the believers. An explanation of this incident occurs in the following hadeeth in Saheeh Bukhaari. Zaid Ibn Thaabit (who was commissioned by Abu Bakr to undertake the task of collecting the Qur’aan, narrates the conversation he had with Abu Bakr in the presence of Umar, who had suggested to Abu Bakr that the Qur’aan should be collected, the incident occurs in the following hadeeth:

Narrated Zaid bin Thabit Al-Ansari, one of the scribes of the Revelation: Abu Bakr sent for me after the casualties among the warriors (of the battle) of Yamaama (where a great number of Qurra were killed). ‘Umar was in the presence of Abu Bakr, when he (Abu Bakr) said (to Zaid): “Umar has come to me and said, the People have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be some casualties among the Qurra (those who know the Qur’an by heart) elsewhere, whereby a large part of the Qur’an may be lost, unless you collect it. Thus I am of the opinion that you should collect the Qur’an.’ Abu Bakr added, ‘I said to ‘Umar, “How can I do something which Allah’s Apostle has not done?” ‘Umar said (to me) “By Allah, it is a good thing”. So ‘Umar kept on pressing trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as ‘Umar’. (Zaid bin Thaabit added:) ‘Umar was sitting with him (Abu Bakr) and was not speaking. Abu Bakr said (to me), ‘You are a wise young man and we do not suspect you (of telling lies or of forgetfulness); and you used to write the Divine Inspiration for Allah’s Apostle. Therefore, look for the Qur’aan and collect it (in one manuscript)’. By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. I said to both of them, ‘How will you carry out a thing which the Prophet has not done?’ Abu Bakr said, ‘By Allah, it is a good thing. So I continued discussing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and ‘Umar. So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two verses of Suraat-at-Tauba which I had not found with anybody else (and they were):

‘Verily there has come to you an Apostle (Muhammad) from among yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is ardently anxious over you (to be rightly guided)’ (9:128).

The manuscript on which the Qur’an was collected, remained with Abu Bakr till Allah took him unto Him, and then with ‘Umar till Allah took him unto Him, and finally it remained with Hafsa, ‘Umar’s daughter.

(Collected by Imaam Al Bukhaari in his ‘Saheeh’ 4679)

This ordering of the collection and compilation of the Qur’aan carried out by Abu Bakr is mentioned as being from the greatest of his virtues.

  1. The compilation of the Third Caliph Uthmaan

The Qur’aan, as is established in authentic hadeeth, was revealed in seven ‘Ahruf’ (different Arabic dialects). The revelation of the qur’aan in these dialects was to accommodate the various dialect of the Arab tribes in the region at that time. During the time of Uthmaan there occurred differing over the modes of recitation. This differing led to a big trial among the muslims and to fighting and bloodshed.

Thus trial was what lead to the third stage in the Compilation of the Qur’aan.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to ‘Uthmaan at the time when the people of Sham and the people of Iraq were waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to ‘Uthmaan, ‘O chief of the Believers! Save this nation before they differ about the Book (Qur’an), as Jews and the Christians have differed (before)’. So ‘Uthmaan sent a message to Hafsa saying, ‘Send us the manuscripts of the Qur’an so that we mayncompile the Qur’anic materials in perfect copies and return the manuscripts to you’. Hafsa sent it to ‘Uthmaan. ‘Uthmaan then ordered Zaid bin Thaabit, ‘Abdullah bin Az-Zubair, Sa’eed bin Al-’Aas and ‘Abdur Rahman bin Haarith bin Hishaam to copy the manuscripts in perfect copies. ‘Uthmaan said to the three Quraishi men (the three other than Zaid ibn Thaabit), ‘If you disagree with Zaid bin Thaabit on any point in the Qur’an, then write it in the dialect of Quraish as the Qur’an was revealed in their tongue’. They did so, and when they had written copies, ‘Uthman returned the original manuscripts to Hafsa. ‘Uthmaan sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials whether written in fragmentary manuscripts or whole copies, be burnt. Zaid bin Thaabit added, ‘i could not find a verse from Sura al-Ahzab when we copied the Qur’an which I used to hear Allah’s Apostle reciting. So we searched and found it with Khuzaima bin Thaabit Al-Ansaari’. (That verse was): ‘Among the Believers are men who have been true in their covenant with Allah’ (33: 23).

Thus we see the difference between the collection of Abu Bakr and the collection of Uthmaan is that the compilation of Abu Bakr was done with the intent of gathering the parts of the Qur’aan that where preserved in writing with the companions into one official book, while the collection of Uthmaan was to establish a standardised Qur’aan that the people would unite upon and not differ about.

(Collected by Imaamul Bukhaari in his ‘Saheeh’ 4702)

Thus the three stages are in summary:

1. Memorisation and preservation (During the Era of the Messenger (Sallallahu ‘alaihi was salam)

2. Collection and compilation (During the Era of Abu Bakr As Sideeq – Radhiyallahu ‘Anhu)

3. Standardisation (During the Era of Uthmaan – Radhiyallahu ‘Anhu)

Wa Billahit Tawfeeq

Concise Principles in Tafseer and the science of the Qur’aan (Part 5)

May 20, 2012



Bismillah Was Salaatu Was Salaamu ‘Alaa rasoolillahi,

Ammaa Ba’d,

The origin concerning the revelation of verses in the qur’aan is that its verses were revealed once.

Though it may occur in relation to verses in the Qur’aan (and surahs for that matter) that have more than one reason for revelation, that if the two reasons for revelation are authentic and there is a clear distance in time, as it relates to the two incidents (i.e. that one verse was revealed when the messenger (Sallallahu ‘alahi was Sallam) was living in Makka and the other while he was resident in Madina after the Hijra) the scholars rule that the verse was revealed twice.

The reason for that (they mention) is in order to re-affirm a past ruling and to affirm that the (new) incident falls within the meaning of the verse.

Imaam Zarkashi Mentions:

“An affair may be revealed twice in order to fortify its importance, and to remind of it when its reason re-occurs, fearing it may be forgotten. This is what has been said concerning the revelation of Suratul Faatihah, that it was revealed twice, once in Makka and a second time in Madina…”

(Al Burhaan 1/29)

An example of this is that which occurs concerning the statement of Allah the most high:

“Alif Laam Meem.  The Romans have been defeated…(Suratur Room 1-4)

Upon the authority of Niyaar ibn Mukrim who said:

When Allah revealed:

Alif Laam Meem. The Romans have been defeated. In the nearest land (the region of Syria, Iraq, Jordan and Palestine) and they, after their defeat will be victorious. Within three to nine years.

When this verse was revealed, the Persians had overpowered the Romans. The Muslims wished that they (The Romans) overpowered the Persians due to the fact that they were both people of the book (i.e. The Muslims and the Roman Christians). Concerning this there occurs the statement of Allah:

“And on that day the believers (Muslims) will rejoice with the help of Allah. He helps whom he wills and he is the All Mighty the Mercy-giver”

But Quraish wished that the Persians were victorious since neither of them were people of scripture or belief in the resurrection.

So when Allah revealed this verse, Abu Bakr went out to regions of Makka shouting:

The Romans have been defeated. In the nearest land (the region of Syria, Iraq, Jordan and Palestine) and they after their defeat will be victorious. Within three to nine years…”

So a group from the tribe of Quraish said:”Let us deal with this between us.  Your companion (Muhammad) claims that the Romans will defeat the Persians in a number of years between three and nine, Come let us make a bet upon that! So Abu Bakr said: “Ok!” and this was before the prohibition of Gambling. So Abu Bakr agreed with them to make a bet. They said let us agree upon a time period because Bid’ (the Arabic term used in the verse) is an amount between three and nine so let us name a year that we bet upon. So they agreed upon the sixth year, since it was a middle period between the two periods. So six years passed and they (The Romans) were not victorious. So the pagans took the amount Abu Bakr had placed upon the bet (some narrations mention it was 100 camels) some of the believers reproached Abu Bakr for what he had done, due to the fact that Allah had mentioned (this will occur in) Bid’ years (which refers to a number between three and nine). Then on the seventh year the Romans gained victory over the Persians and many people entered Islaam because of this” (Collected by Tirmidhi 3194 and declared: Hasan by Sheikh Al Albaani)

There is a narration that indicates that the verse was revealed again in Madina

Imaam At Tirmidhi collects upon the authority of Abu Sa’eed Al khudhri (Radhiyallahu ‘anhu): ”During the (period of) battle of Badr, the romans defeated the Persians (in battle). The believers were happy about this and Allah revealed:

Alif Laam Meem. The Romans have been defeated. In the nearest land (the region of Syria, Iraq, Jordan and Palestine) and they, after their defeat will be victorious. Within three to nine years. The decision of the matter, before (the defeat) and after (the defeat) is only with Allah. And on that day the believers (Muslims) will rejoice”

(Suratur Ruum 1-4)

So the believers were happy at the victory of the Romans over the Persians” This then is an example of a verse being revealed more than once. The verse was revealed in Makka before the Hijra then again in Madina some seven years later Another example of that is the hadeeth related to the revelation of the verse in suratul Israa Vs 85:

They ask you about the soul…

Imaam Bukhaari (7297) and Muslim (2794) collected upon the authority of Ibn Mas’ood who said:

I was walking with the Messenger (Sallallahu ‘Alahi was Sallam) (on an occasion) in the agricultural (area) in madina and he was reclining upon a palm branch stripped of its leaves. He passed by a group of Jews and some of them said: why not ask him (a question) while others among them said: Don’t ask him (anything) for you will hear from him what you will dislike: So they said: “Oh Abul Qaasim: Inform us about the soul? So the messenger stood for a period and raised his head to the heavens and I knew he was receiving revelation then when it passed over he said:

They ask you about the soul; say The Rooh (soul) is (from those things) the knowledge of which is with my lord and of knowledge, you (mankind) have been given only a little” (Israa:85)

Imaam Ibn Katheer mentions about this Hadeeth:

That which is apparent from this wording and is initially taken from this is that the verse is Madinan and that it was revealed when the Jews asked him this question in Madina, though (the reality is that) the surah in its totality is Makkan. And the explanation of this is that it is possible that the surah was revealed in Madina a second time after its initial revelation in Makka…”

(Tafseer Ibn Katheer 3/60)

A note concerning the Makkan and Madinan Surahs

What should be noted here is that there is a common misconception about Makki (Makkan)and Madani (Madinan) Surahs. Many people erroneously believe that the Makkan surah is that which came to the messenger when he was in makka and that the Madani surah is that which was revealed upon him in Madina.

That which the scholars (Ibn Katheer  and others)mention is that the Makkan surah is that surah which was revealed before the Hijra (even if some of its verses were revealed in Madina) and that the Madani Surah is that surah that was revealed after hijra (even if some of its verse were revealed in Makka)

Wallahu a’lam

Concise Principles in Tafseer and The Science of the Qur’aan (Part 4)

May 20, 2012



Concise benefits in Tafseer and The Science of the Qur’aan (4)

Bismillah was salaatu was salaamu ‘alaa Rasoolillah

2. It may also occur that one verse may have more than one known authentic sababun nuzool (reason for revelation)

An example of this is that which has occurred concerning the reason for the revelation of the statement of Allah:

“O Prophet! Why do you ban for yourself that which Allah has made lawful for you, seeking to please your wives? And Allah is of forgiving most merciful”

(Suratut Tahreem Vs 1)

Concerning the reason for its revelation there has occurred the following hadeeth:

Upon the authority of Aisha (May Allah be pleased with her) who said:

The Messenger of Allah (Sallallahu ‘Alaihi wa salam) used to consume a drink (made) of honey in the house of zainab bint Jahsh (May Allah be pleased with her) then he would spend time with her. So Hafsah and I agreed that if he came to anyone of us (after being with her) that we would say ‘Have you eaten ‘Maghaafeer’ (the gum of a particular tree, that is sweet to taste but is has a foul smell and is also known to be intoxicating)?’ For indeed I smell upon you the fragrance of Maghaafeer. So he responded no! but I did drink honey with Zainab. I have now sworn (By Allah I will not return to it) so do not inform anyone about this”

(Agreed upon by both Imaamul Bukhaari in his ‘Saheeh’ (4912) an Imaam Muslim in his ‘Saheeh’ (1474))

The scholars mention that the messenger (Sallallahu ‘Alaihi wa Sallam) did so due to his dislike of foul smells, particularly one that resembled an intoxicant.

There has also occurred another authentic narration concerning the reason for revelation of the verse that mentions:

Upon the authority of Anas ibn Maalik who mentioned that the messenger of Allah (Sallallahu alaihi wa salam) used to have a bondswoman that he would have relations with (a reference to Maariyah the mother of the son of the messenger of Allah Ibraaheem). Aisha and hafsa did not cease addressing him concerning her until he made her haram upon himself so Allah revealed:

“O Prophet! Why do you ban for yourself that which Allah has made lawful for you, seeking to please your wives? And Allah is of forgiving most merciful”

(Suratut Tahreem Vs 1)

(Sunan An Nasaa’ie 7/71,72)

And in the narration of Umar about the occurrence he states:

“The Prophet (Sallallahu ‘Alaihi was Salam) said to Hafsa “Do not inform anyone but indeed the mother of Ibraahim is haram upon me” so she (Hafsah) said to him “will you make haram (upon yourself) what Allah has made permissible?” he said “By Allah I will not approach her” thereonafter he did not appraoch her, so she (Hafsah) informed Aisha then Allah revealed: “Allah has already ordained for you (O men) the dissolution of your oaths (i.e the permissibility of doing so if one see that which is better, with the condition that one carries out the expiation for breaking the oath)…”

(Suratut Tahreem Vs 2)

Another example of this is that which has occurs concerning the reason for revelation of the verse:

“For those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. He testifies four times) by Allah that he is one of those who speak the truth. And the fifth testimony should be invoking the curse of Allah upon himself if he be of those who tell a lie (against her). But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allah, that he is telling a lie and the fifth (testimony) should be that the wrath of Allah be upon her is he (her husband) speaks the truth.”

(Suratun Nur Vs 6-10)

It occurs in a hadeeth collected by Imaamul Bukhaari in his saheeh (3735) from the hadeeth of sahl ibn s’ad who said:

“Indeed ‘Uwaimir (Ibn Abi Abyadh al ‘Ajlaani) approached Aasim ibn Adi and said: “What would you say about a man that finds a man with his wife, does he kill him and thus be killed (for his murder) or what does he do? Ask the messenger of Allah about this on my behalf. So Aasim went to the messenger and he said oh messenger of Allah (and mentioned the issue) but the messenger disliked the issue. So Uwaimir asked him (Aasim) about it and he responded by saying “indeed the messenger of Allah disliked the Issue and dispraised it” so he said “Inded I shall not settle until I ask the messenger of Allah about that (myself)” so he approached the messenger and said “O messenger of Allah! Someone finds a man with his wife, (i.e. having relations) does he kill the man and then be killed (for his murder) or what should he do. So the messenger said “Indeed Allah has revealed (verses from the) Qur’aan concerning you and your wife..” We see here how the knowledge of the Asbaabun nuzool helps to repel common misconceptions, from them the misconception that stoning is an Islamic punishment prescribed for women only, and then the likes of this verse is quoted. We understand that the verse was revealed in relation to a specific occurrence and does not indicate in any way that concentration with Islamic punishments is upon women alone.

Yet another narration indicates that the verse was revealed concerning a different incident.

Upon the authority of ibn ‘Abaas who said that Hilaal ibn Umayah accused his wife of committing adultery with Shareek ibn Sahmaa So the messenger (Sallallahu alaihi wa salam) said:

” (Establish the) evidence otherwise your back will be punished (i.e you will be flogged for falsely accusing a chaste woman) so he said “Oh messenger of Allah! if one of us sees a man on top of his wife in the middle of the act does he still have to establish the proof?! So the messenger continued to say: “(establish the) proof or your back will be punished” so Umayah said: “By he who sent you with the truth, I am being truthful and Allah will reveal that which frees my back from punishment. Then Jibreel descended and revealed upon him:

“For those who accuse their wives..” to the end of the hadeeth

(Collected by Bukhaari in his ‘Saheeh’ Hadeeth 4747)

This again establishes the point that one ayah may have more than one reason for revelation

Wallahu a’lam


Concise Principles in Tafseer and The Science of the Qur’aan (Part 3)

May 20, 2012



Bismillah wal Hamdullillah was Salaatu was Salaamu a’laa Rasoolillah,

Amma ba’d:

Concise benefits in Tafseer and The Science of the Qur’aan (3)

As far as ‘Asbaabun Nuzool’ (reasons for revelation) are concerned then there are a number of issues that should be borne in mind:

1.    It may occur that the sababun Nuzool (reason for revelation) may be one, but more than one verse in the Qur’aan was revealed concerning it. An example of this is that which was collected by Imaamut Tirmidhi in his Sunan (Saheeh Sunan At Tirmidhi 2419):

Upon the authority of Umm Salamah who said:

“The men participate in battle but the women don’t, and we only have half the inheritance of the men” So Allah ta’ala revealed:

“And wish not for the things in which Allah has made some of you excel other. For men there is reward for what they have earned and for women there is reward for what they have earned and Ask Allah of his bounty…”

(Suratun Nisaa Vs 32)

Imaamut Tirmidhi mentions:

Mujaahid said: Allah revealed concerning her:

Verily the Muslims men and women, the believers men and women, the men and Women who are obedient to Allah, the men and women who are truthful, the men and women who are patient, the men and women who are humble, the men and women who give charity, the women who guard their chastity, and the women who remember Allah much, Allah has prepared for them forgiveness and a great reward (i.e. paradise)”

(Suratul Ahzaab Vs 35)

Both of these authentic narrations establish this occurance as the sababun nuzool for more than one ayah

Another example is that which took place with the messenger as occurs in a narration collected by Ibn Jareer in his tafseer (14/364) upon the authority of Ibn Abaas who said:

“ The Messenger (Sallallahu ‘Alaihi wa salam) was sitting in the shade of a tree on an occasion when he said: “There shall come to you an individual who will look at you with two Satanic eyes. If he comes then do not speak to him. There did not pass a long period of time except that a blue eyed individual approached so the messenger (Sallallahu ‘alahi wa salam) called him and said “For what reason do you and your companions curse me?” so the man went away and returned with his companions who all swore by Allah that they did not say or do (such things), so much so the messenger (sallallahu alaihi wa salam) left him alone. So Allah the most high revealed:

“They sware by Allah that they said nothing (bad), but in reality they uttered words of disbelief, and they disbelieved after accepting Islaam…”

(Suratut Tawbah  Vs 74)

And Allah continues to describe them in the verse

Imaam Haakim collects a variant version of the same occurance (though the version in Mustadrak mentions the man had blue defective eyes). This narration (2/524/Hadeeth 3795) mentions that Allah revealed:

“On the day when Allah will resurrect them all together (for their account), then they will swear to him as they swear to you. And they think they have something to stand upon. Verily they are liars”

(Suratul Mujaadilah Vs 18)

Thus we see that it is established that more than one verse may be revealed for one occurance

Wallahu A’lam

Concise Principles in Tafseer and The Science of the Qur’aan (Part 2)

May 20, 2012


Concise principles in Tafseer (2)

The ‘Asbaabun Nuzool’ (reasons for revelation) are of two types

1. ‘Sareeh’ (clear and unequivocal)

This is when the companion states ‘the reason for the revelation of such and such a verse is…’ or he mentions an occurrence or a question posed to the messenger then he or she says “…then Allah revealed” or “ Allah revealed.

Concerning the statement ‘then Allah revealed’ on rare occasions this is mentioned concerning an occurrence that is not the cause for the revelation of the mentioned verse but this is rare. Similarly the statement of a companion ‘we used to hold that such and such a verse was revealed due to this’ while it overwhelms our suspicions that this is the reason for its revelation, that is not always clear cut and those instances and their narrations should be correctly followed up and analysed.

2. ‘Ghair Sareeh’ (Unclear)

This is when a companion says ‘ This verse was revealed concerning such and such…’ this statement could relate to the reason for revelation, but it could also be a reference to the tafseer or explanation of the verse. That is to say, for example ‘this verse was revealed concerning the expiation of a vow’, we understand that the intent is that the subject matter of the verse is such and such.

There is a subtle difference between the first type (Sareeh) and this one. In the first the companion clearly mentions ‘Sababun Nuzooli hadhihil Ayah.. (The reason for the revelation of the ayah is…) while here the companion says: ‘Nazalat Haadihil Ayah fee kadhaa’ (This verse was revealed concerning… the word to consider here is his statement ‘concerning’. Does he intent by this statement the reason for revelation or does he intend merely to discuss and mention its subject matter.

And the examples of these categories of ‘Asbaabun Nuzool’ in the books of tafseer (exegesis of the qur’aan) are many.

Wallahu A’lam

Concise Principles in Tafseer and The Science of the Qur’aan (Part 1)

May 20, 2012



Concise benefits in Tafseer (1)

Bismillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d:

1. Types of Revelation

Imaamus Suyooti mentions:

Al Ja’bari mentions:

“The Verses of the Qur’aan were revealed in two ways: 1. That which was revealed without a known cause 2. That which was revealed on the basis of an occurance or question”

(Al Itqaan 1/82)

Thus this second category has what is known as a ‘Sababun nuzool’ (reason for revelation)

The ‘asbaabun nuzool’ (plural) must be reported with an authentic chain of narration for it to be considered.

Though the asbaabun nuzool help us to understand the context of the verse the scholars mention another principle and that is:

‘ Al ‘Ibratu bi ‘Umoomil lafdh laa bi khusoosis sabab’ (meaning that the thing that is taken into consideration is the general nature of the wording of the text, and not only the specific reason it was revealed for)

Thus as Shaikhul islam and others have mentioned the ayah is applicable to anyone whose circumstances resemble that of the one the verse was revealed concerning

Wallahu a’lam

“And Don’t Transgress…”

April 14, 2012

Allah (God, The Creator) says in the Quran1 (translated):

And fight in the way of Allah those who fight you but don’t transgress. Indeed, Allah doesn’t like the transgressors.” 2:190

Imam Baghawee said in explanation of this verse:

ومعنى قوله: ( وَلا تَعْتَدُوا ) أي لا تقتلوا النساء والصبيان والشيخ الكبير والرهبان ولا من ألقى إليكم السلام هذا قول ابن عباس ومجاهد:

And the meaning of His Statement “And don’t transgress” is: Don’t kill women, or children, or old people, or monks, nor anyone who gives  you the salaam.  This is the statement of Ibn Abbaas and Muhaahid

:Imam Ibn Kathir said2 in explanation of this verse

وقوله: ( وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ ) أي: قاتلوا في سبيل الله ولا تعتدوا في ذلك ويدخل في ذلك ارتكاب المناهي كما قاله الحسن البصري من المَثُلة، والغُلُول، وقتل النساء والصبيان والشيوخ الذين لا رأي لهم ولا قتال فيهم، والرهبان وأصحاب الصوامع، وتحريق الأشجار وقتل  الحيوان لغير مصلحة، كما قال ذلك ابن عباس، وعمر بن عبد العزيز، ومقاتل بن حيان، وغيرهم

And His (God’s ) Statement: “And don’t transgress, indeed Allah doesn’t like the transgressors” means: Fight in the way of Allah but don’t transgress in that.  Included in that is the commission of prohibited acts – as al-Hasan al-Basree said – from the mutilation (of bodies), stealing from the war booty, and killing women, children, and senile old men who are unable to fight, and (prohibited are) the killing of monks and hermits, and the burning of trees, and killing animals for no beneficial reason – as was said by Ibn Abbaas, Umar bin Abdul Azeez, Muqaatil bin Hayyaan, and others.

1The last book sent down  for mankind before the Day of Judgement

2Tafaaseer taken from

Hadeeth of what happens in the grave…

December 16, 2010

Download as a file (looks better): Hadeeth of what happens in the grave (authenticate by Shaikh Albaanee)

يُثْبِتُ اللهُ الّذِينَ ءَامَنُوا بِالقَوْلِ الثَابتِ في الحَيَاةِ الدُنْيَا و في الأخِرَة

“Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter (akhira)” (14:27)

Imam Ibn Kathir said in his tafseer of this ayah: “Imam Ahmad recorded that al-Bara bin Azib [radiallahu anhu] said, ‘We went with the Messenger of Allah [sallallahu alayhe wa sallam] to attend a funeral procession of an Ansari man. We reached the grave site when it had not yet been completed. The Messenger of Allah (sallallahu alayhe wa sallam) sat and we sat all around him, as if their were birds hovering above our heads. The Prophet (صلّى اللهُ عليه و سلّم ) was holding a piece of wood in his hand, poking the ground with it. He next raised his head and said twice or thrice,

اِسْتَعِيْذُوا باللهِ من عَذابِ القبر

“’Seek refuge with Allah from the punishment of the grave.’ He said next,1

إنَّ العَبْدَ المُؤْمِنَ إذا كَانَ في اِنْقِطَاع من الدُنْيَا و إقْبَالٍ من الاخِرَة نَزَلَ إليه مَلَائِكَةٌ من

السَّمَاء بِيْضُ الوُجُوْهِ، كَأنّ وُجُوْهَهُم الشَّمْس، مَعَهُم كَفَنٌ من أكْفَانِ الجَنّة، و حَنُوْطٌ من

حنوط الجنّة، حَتّى يَجْلِسُوا منهُ مَدّ البَصَر ثُمّ يَجِيْءُ مَلَكُ المَوْتِ حتّى يَجْلِسَ عِنْدَ رَأسِهِ

“Indeed, the Believing Servant, when it is leaving the dunya and beginning the life after death, angels with white faces (radiant) like the sun descend to him. They have with them a shroud from the shrouds of Paradise, and fragrance from the fragrance of Paradise. (They continue descending) until they sit from him as far as the eye can see (in distance). Then the angel of death comes and sits at his head.

فَيَقُوْلُ: أيّتُها النَفْسُ الطّيِّبَةُ اُخْرُجِي إلى مَغْفِرَةٍ من اللهِ و رِضْوَانٍ قال: فَتَخْرُجُ تَسِيْلُ، كَمَا

تسيل القَطْرَةُ من في السِقَاءِ، فَيَأْخُذُها، فإذا أخَذَها لَمْ يَدَعُوها في يَدِهِ طَرْفَة عَيْن حَتّى

يَأخُذُوها فَيَجْعَلُوها في ذلك الكَفَنِ و في ذلك الحَنُوط، و يخرج منها كَأطْيَبِ نَفْحَة مِسْكٍ

وُجِدَتْ على وَجْهِ الأرْض

“So he (the Angel of Death) says: ‘O Good Soul, come out to Allah’s Forgiveness and Pleasure.’ So the soul will come out flowing like the drop (of liquid) flows out from the jug. So he takes the soul and when he takes it, they don’t leave it in his hand for more than the blink of an eye before they take it and place it in that shroud and fragrance. And the soul gives off the best scent of musk (or oil) that is found on the face of the earth.

فَيَصْعَدُوْنَ بها فلا يَمُرُّوْنَ بِها، يَعْنِيْ عَلَى مَلَإ من المَلَئِكَة إلّا قَالُوا : ما هَذِهِ الرُوحُ الطَيِّبَةُ؟

فَيَقُوْلُوْنَ: فُلَان بن فلان بِأحْسَنِ أسْمَائِهِ الَّتِيْ كَانوا يُسَمُّوْنَهُ بِها في الدنيا حَتَّى يَنْتَهُوا بِهِ

إلى السماء الدنيا فَيَسْتَفْتِحُوْنَ له، فَيُفْتَحُ له فَيُشَيِّعُهُ من كُلِّ سَمَاءٍ مُقَرَّبُوها إلى السماء

السَّابِعَة، فَيَقُوْلُ اللهُ: اُكْتُبُوا كِتَابَ عَبْدِي في عِلِيِّيْن و أَعِيْدُوهُ إلى الأرْضِ، فإنِّي منها

خَلَقْتُهُم و فيها أُعِيْدُهُمْ و منها أُخْرِجُهُمْ تَارَةً أُخْرَى

“So they ascend with the soul and they don’t pass by any group of angels except that they say: ‘Who is this good soul?’ So they will reply: ‘So and so, the son of so and so’ using the best names he used to be called in the dunya. They keep ascending until they reach the samaaof the dunya. So they will seek for that samaa to be opened and it will be opened. So (they will continue asking permission at each subsequent samaa for it to be opened and it will be opened) the best angels in every samaa will accompany the soul (and they will keep ascending) until they reach the seventh samaa. Then Allah will say (translated) : ‘Write the record of My servant in Illiyeen and return him to the earth. For indeed, I created them from it, and I will return them to it (when they die), then I will take them out of it again (i.e. the Resurrection)’

قال: فَتُعَادُ رُوْحُهُ في جَسَدِهِ فَيَأتِيْهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُوْلَانِ له: مَن رَبُّكَ؟ فَيَقُوْلُ: رَبِّي

الله، فيقولان له: ما دِيْنُك؟ فيقول دينِي الإسْلَام، فيقولان له: ما هذا الرجل الَّذِي بُعِثَ

فِيْكُم؟ فيقول: هُوَ رَسُولُ اللهِ فيقولان له: و ما عِلْمُك؟ فيقول: قَرَأْتُ كِتَابَ اللهِ فَآمَنْتُ بِهِ و

صَدَّقْتُ، فَيُنَادِي مُنَادٍ من السَمَاء: أن صَدَقَ عَبْدِي فَأفْرِشُوهُ من الجَنَّةِ، و أَلْبِسُوهُ من

الجنّة، و افْتَحوا له بَاباً إلى الجنّة

“So his soul is returned to his body. Then two angels come to him and sit him up and ask: ‘Who is your Lord?’ So he will reply: ‘My Lord is Allah’. They will ask: ‘What is your religion?’ So he will reply: ‘My religion is Islam’ They will ask: ‘Who is this man who was sent to you (i.e. Muhammad – sallallahu alayhe wa sallam). He will reply: ‘He is the Messenger of Allah.’ Then they will say: ‘And how did you know that?’ He will say: ‘I read the Book of Allah (i.e. the Qur’an) and I believed in it. So a caller will call from the samaa (Allah has said): ‘That My servant has spoken the truth. So provide him with furnishings from the Paradise, and clothe him from the Paradise and open for him a door to the Paradise.’

فَيَأْتِيْهِ من رَوْحِها و طِيْبِها و يُفْسَحُ له في قَبْرِهِ مَدَّ بَصَرِهِ و يَأْتِيْهِ رَجُلٌ حَسَنُ الوَجْه،

حَسَنُ الثِيَاب، طَيِّبُ الرِيح، فيَقُوْلُ: أَبْشِرْ بِالَّذِي يَسُرُّك، هذا يَوْمك الّذِي كُنْتَ تُوْعَدُ، فَيَقُوْلُ

له: من أنت، فوَجْهُك الوجه الّذِي يَأْتِي بالخَيْر؟ فيقول: أنا عَمَلُك الصَالِح، فيقول: رَبِّ أَقِمْ

السَاعَة ربِّ أَقم السَاعة حتّى أَرْجِعَ إلى أهلي و مالي

“So the refreshment and scent from Paradise will come to him and his grave will be made spacious (expanded) as far as the eye can see. Then a good looking man with good looking clothes and excellent scent will come to him and say: ‘Receive glad tidings of what will make you happy. This is the day which you were promised.’ So he will say to that man, ‘Who are you? Your appearance is that of one who brings good.’ (The man) will say, ‘I am your good deeds.’ So he will say, ‘My Lord, establish the Hour! My Lord, establish the Hour so that I may return to my family and my wealth!’”

قال: و إنَّ العَبْدَ الكَافِرَ إذا كَانَ في اِنْقِطَاع من الدنيا و إقْبَال من الأخرة، نَزَلَ إلَيْهِ مَلَائكةٌ من

السَمَاء سُوْدُ الوُجُوْهِ مَعَهُم المُسُوْح فَجَلَسُوا منه مَدَّ البَصَرِ ، ثُمَّ يَجِيءُ مَلَكُ المَوْت

فَيَجْلِسُ عِنْدَ رَأْسِهِ، فيقول: أيَّتُها النَفْسُ الخَبِيْثَة، اُخْرُجِي إلى سَخَط من الله و غَضَب

قال: فَتَفَرَّقَ في جَسَدِهِ فَيَنْتَزِعُها كما يُنْتَزَعُ السُفُوْدُ من الصُوْف المَبْلُوْل، فَيَأْخُذُها لم

يَدَعُوها في يَدِهِ طَرْفَةَ عَيْن حتَّى يَجْعَلُوها في تلك المسوح فَيَخْرُجُ منها كَأَنْتَنِ رِيْح جِيْفَةِ

وُجِدَتْ عَلَى وَجْهِ الأَرْض

And indeed the disbelieving servant, when it is leaving the dunya and beginning the life after death, angels which are black in appearance (or with black faces) descend to him from the samaa bringing with them the musooh (rag for shroud). Then they sit from him as far as the eye can see (in distance). Then the angel of death comes and sits at his head and says, ‘O Filthy Soul! Come out to the displeasure and anger of Allah!’ So the soul will scatter throughout the body and the angel of death will take it out like a thorny branch is taken out of wet wool. When the angel of death has taken the soul, the (other) angels don’t leave it in his hand for more than the blink of an eye before they take it and wrap it in the musooh. There comes from the soul a stench like the stinkiest smell from a rotten corpse found on the face of the earth.

فَيَصْعَدُوْنَ بها فلا يَمُرُّوْنَ بها عَلَى مَلَإ من الملائكة إلّا قَالُوا: ما هذا الرُوْحُ الخَبِيْثَة؟

فيقولون: فلان بن فلان بِأَقْبَحِ أَسْمَائِهِ التي كان يُسَمَّى بها في الدنيا حَتَّى يُنْتَهَى بها

إلى السَمَاء الدنيا فَيُسْتَفْتَحُ له فلا يُفْتَحُ له ثُمَّ قَرَأَ رسول الله صَلَى اللهُ علَيْهِ و سَلَّمَ: “لا

تُفَتَّحُ لهم أَبْوَابُ السماء و لا يَدْخُلُوْنَ الجَنَّة حتَّى يَلِجَ الجَمَلُ في سَمِّ الخَيَاط” (7:90)

فيقول الله: اُكْتُبُوا كتابَهُ في الأرْضِ السُفْلِي، فَتُطْرَحُ رُوْحُهُ طَرْحاً ثُمَّ قرأ و من يُشْرِكْ بالله

فَكَأَنَّما خَرَّ من السماء فَتَخْطَفُهُ الطَيْرُ أو تَهْوِي به الرِيحُ في مَكَانٍ سَحِيْقأ


So the angels will ascend with the soul and they won’t pass any group of angels with it except that they will say: ‘Who is this filthy soul?’ So they will say, ‘So and so the son of so and so’, calling him by the ugliest names he used to be called in the dunya. Then they will reach the samaa of the dunya and it will be requested to be opened for him, but it won’t be opened for him. Then the Messenger of Allah – sallallahu alayhe wa sallam – recited (translated) ‘For them the gates of the samaa will not be opened and they will not enter Paradise until the camel goes through the eye of the needle’ (7:40)

Then Allah will say (translated), ‘Write his record (or book) in the lowest earth.’ Then his soul will be thrown violently (back down). Then the Messenger of Allah – sallallahu alayhe wa sallam – recited (translated): ‘And whoever worships others along with Allah it is as if he had fallen from the sky and birds had snatched him up, or the wind had thrown him to a far off place.’ (22:31)

فتُعَادُ رُوحُهُ في جَسَدِهِ، و يَأْتِيهِ مَلَكَان فيُجْلِسَانِهِ و يَقُوْلان له: من ربّك؟ فَيَقُوْلُ: هَاهْ هَاهْ لا

أدْرِي، فَيَقولان له: ما دينك؟ فيقول: هاه هاه لا أدري، فيقولان له: ما هذا الرجل الذي

بُعِثَ فيكم؟ فيقول: هاه هاه لا أدري، فيُنَادِي مُنادٍ من السماء: أن كذب عبدي فأَفْرِشُوْهُ

من النار، وافْتَحُوا له باباً إلى النار، فَيَأْتِيْهِ من حَرِّها و سمومها و يَضِيْقُ عليه قَبْرُهُ حَتَّى

تَخْتَلِفَ فيهِ أضْلاعُهُ

So his soul will be returned to his body. Then two angels will come to him, sit him up, and say: ‘Who is your Lord?’ So he will reply, ‘Haah, Haah, I don’t know!’ Then they will ask him, ‘What is your religion?’ and he will say, ‘Haah, Haah, I don’t know!’ Then they will ask, ‘Who is this man who was sent to you?’ So he will reply, ‘Haah, Haah, I don’t know!’ So a caller will call out from the samaa (Allah has said): ‘That my servant has lied. So furnish him with furnishings from the Fire, and open for him a door to the Fire.’ And there will come to him some of its heat and scorching wind, and his grave will keep constricting upon him until his ribs cross each other.

و يأتيه رجلٌ قَبِيْحُ الوَجْه، قبيح الثياب، مُنْتِنُ الرِيح، فيقول: أَبْشِرْ بالذي يَسُوْءُكَ، هذا يَوْمُك

الذي كُنْتَ تُوْعَدُ، فيقول: و من أنت؟ فوَجْهُك الوجه يَجِيْءُ بالشَّرّ؟ فيقول: أنا عَمَلُك

الخبِيث، فيقول: رَبِّ لا تُقِمْ الساعة

So a man with ugly appearance and ugly clothes and a horrible stink will come to him and say, ‘Receive tidings of that which will grieve you, this is your day which you were promised.’ So he will say, ‘And who are you? For your appearance is the appearance of one who brings evil’ He will say, ‘I am your evil deeds’ Then he will say, ‘O my Lord! Don’t establish the Hour!’2


1  The quote up to here (i.e. from “Imam Ahmad recorded…” until “He said next,”) is taken from the translation of Tafsir Ibn Kathir, translated by a group under the supervision of Shaikh Mubarakpuri, published by Darussalam. I translate the rest of the hadeeth (Umm Muhammad ZawjatuAbdulMalik).

2 Authenticated by Shaikh Albaanee, see hadeeth 1676 in Saheeh al Jaamee