Tafsir (Arabic: تÙسÙرâ, romanized: TafsÄ«r, lit.'interpretation') is the Arabic word for exegesis, usually of the Qur'an. An author of a tafsir is a mufassir (Arabic: Ù
ÙÙسÙرâ; plural: Arabic: Ù
ÙسÙرÙÙâ, romanized: mufassirÅ«n). A Qur'anic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will.[1]
Friday, 14 November 2008 20:30
Tafsir Ibn Kathir (تÙسÙر اب٠ÙØ«Ùر)Written by Imam Ibn Kathir
Rate this item
Writer: Hafiz Ibn Kathir (Died 774 A.H)Original Language: Arabic ArabicEnglish Translation
Urdu TranslationTafseer Ibn Kathir Arabic
Read 77806 times Last modified on Monday, 01 November 2010 08:38
Tagged under
Related items
More in this category:« Ganj-ul-AsrarSome Letters of Pir Fazal Ali Qureshi »
4 comments
Leave a comment
Principally, a tafsir deals with the issues of linguistics, jurisprudence, and theology. In terms of perspective and approach, tafsir can be broadly divided into two categories, namely tafsir bi-al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through the prophetMuhammad and his companions, and tafsir bi-al-ra'y (lit. tafsir by opinion), which is arrived through personal reflection or independent rational thinking.[1]
There are different characteristics and traditions for each of the tafsirs representing respective schools and doctrines, namely Sunni Islam, Shia Islam, and Sufism. There are also general distinctions between classic tafsirs compiled by authoritative figures of Muslim scholarship during the formative ages of Islam, and modern tafsir which seeks to address a wider audience, including the common people.[1]
Etymology[edit]
The word tafsÄ«r is derived from the three-letter Arabic verbal root of Ù-س-رF-S-R (fassara, 'interpret'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing.[2] In Islamic contexts, it is defined as understanding and uncovering God's will which has been conveyed by the Qur'anic text, by means of the Arabic language and one's own knowledge.[3]
History[edit]
The first examples of tafsir can be traced back to the Islamic prophet Muhammad. According to Islamic belief, as the Qur'an was revealed to him, he recited the verses to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities.[4] Elements of Muhammad's explanations including clarifying verses whose intents are not understood, the indication of names, places, times etc. which have not been mentioned in the verse, restriction of meanings which have been given as absolute and reconciliation of expressions which seem contradictory.[citation needed] Although scholars including ibn Taymiyyah claim that Muhammad has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives (hadith), thus indicating that he has commented only on a portion of the Qur'an.[1]
After the death of Muhammad, his companions (sahabah) undertook the task of interpretation, thus starting a new age in tafsir. Most of the sahabah, including Abu Bakr, refrained from commenting based on their personal views, and only narrated comments by Muhammad. Others including ibn Abbas used their own knowledge from the Arabic language to interpret the Qur'an. At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained.[1] The Qur'an was still not fully interpreted, and commentaries were not separated from the hadith collection nor written separately, mainly due to other occupations such as the collection of the Qur'an.[5]
By the time of the next generations ensuing the sahabah, scholars in the age of the successors (tabi'in) started using a wide range of sources for tafsir. The whole of the Qur'an is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected. During this time, a whole range of schools of tafsir came into existence in different scholastic centers, including Mecca, Medina and Iraq. Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and Jewish apocryphal reports were also widely employed.[1] Notable compilers on this age including Sufyan al-Thawri.[1]
Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by muhaddithun (lit. scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad.[6] This indicates that tafsir, in its formative age, used to be a special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir.[1]
Conditions[edit]
An author of tafsir is a mufassir (Arabic: Ù
ÙÙسÙرâ; plural: Arabic: Ù
ÙسÙرÙÙâ, romanized: mufassirÅ«n). According to Sunni Islamic scholar Al-Suyuti, mufassirs are required to master 15 fields from different disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Qur'an.[7][1] The foremost discipline that constitutes the basis of tafsir learning is Arabic language. Arabic in this context specifically means Classical Arabic. One of the earliest Islamic scholars Mujahid ibn Jabr said, âIt is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Qur'an without learning classical Arabic.â Especially relevant expertise is how one learns the meaning of each word. In this respect, it should be known that classical Arabic must be mastered in its entirety because one word may have various meanings; a person may only know two or three of them whereas the meaning of that word in the Qur'an may be altogether different. Other fields related to Arabic language includes Philology of Arabic. It is important because any change in the diacritical marks affects the meaning, and understanding the diacritical marks depends on the science of Arabic philology. Morphology of Arabic language is also important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, âA person who misses out on Arabic morphology has missed out on a lot.â Lastly, Al-Ishtiqaaq is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. It should be learned because sometimes one word derives from two root words, the meaning of each root word being different. For example, a word masih derives from the root word masah which means âto feel something and to touch something with a wet hand,â but also derives from the root word masaahat which means âto measure.â[7]
Another relevant discipline is the science of interpreting the Arabic sentence. Ilm al-Maâani is the science by which one figures the syntax through the meaning of a sentence. Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language. Ilm al-Badiâ is the science by which one learns to interpret sentences in which the beauty and eloquence of the spoken and written word are considered hidden. The above-mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most principal sciences to a mufassir as it is deemed by Muslims that there are literal and non-literal meanings of the Qur'an, and one is able to reveal the miraculous nature of the Qur'an through these three sciences.[1] A field from Qur'anic teaching is called Ilm al-Qira'at. This is a system of dialecticism of the different readings of the Qur'an. This science is important because one qira'at (way of reading) of the Qur'an may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings.[7]
General sciences of Islamic theology and Islamic study are also imperative. Ilm al-Aqa'id and Ilm al-Kalam are comprehensive sciences in Islamic theology and philosophy. They are important because upon these understandings, one may understand issues such as invalidity of attributing the literal meaning of some ayah to God. In this case, one will be required to interpret the ayah as in âthe hand of Allah is over their handâ. Other key issues required to be addressed through comprehension of theology and philosophy includes that of free will and determinism, or the infallibility of the prophets.[1] Comprehension of Fiqh, Islamic jurisprudence, is important because one cannot gain an overview of any issue until he has understood its particulars. Usul al-Fiqh, principles of Islamic jurisprudence, is also required so one understands the methodology of legal derivation and interpretation.[7]
Other distinctive systems linked with tafsir study including Asbaab al-Nuzul, which is the field by which one learns the circumstances in which an ayah is revealed. It is important because the meaning of the ayah is more clearly understood once the circumstances in which it was revealed are known. Sometimes, the meaning of an ayah is wholly dependent on its historical background. Another is Ilm-ul-Naskh, which is knowledge of the abrogated ayah. In general, due to the Qur'an made up of revelations that revealed to Muhammad in the course of more than twenty years, certain verses are considered meant to be temporary and subsequently repealed by the following ones. Ilm-ul-Nashkh is a science of identifying the abrogations, and it is important because abrogated rulings must be separated from the applied rulings.[1]Ilm al-Hadith is knowledge of the hadith which explain mujmal (general) ayah, and Ilm al-Ladunni is the endowed knowledge which is considered granted by God to his closest servants. This is for example a knowledge obtained directly from Allah through inspiration. They are the servants indicated in the hadith: 'Allah will grant one who acts upon whatever he knows from a knowledge he never knew.'[7]
Principles[edit]
There are several frames of reference in which tafsir can be categorized. The main issue of framing constitutes its methodology. Tafsir can be broadly divided into two categories from the viewpoint of methodology employed in order to approach the interpretation. These categories are called tafsir bi-al-ma'thur (Arabic: اÙتÙسÙر باÙÙ
أثÙرâ, lit.'received tafsir', also known as tafsir bi-al-riwayaArabic: تÙسÙر باÙرÙاÙØ©â) and tafsir bi-al-ra'y (Arabic: اÙتÙسÙر باÙرأÙâ, lit.'tafsir by opinion', also known as tafsir bi-al-dirayaArabic: تÙسÙر باÙدراÙØ©â).[1]
Tafsir bi-al-ma'thur (tafsir bi-al-riwaya)[edit]
Tafsir bi-al-ma'thur, or commonly known as tafsir bi-al-riwaya, is the method of commenting on the Qur'an using traditional sources. Tafsir bi-al-riwaya connotes tafsir using another portion of the Qur'an, or sayings of the Islamic Prophet Muhammad, or saying of his companions.[8] This classical tafsir method is agreed upon by all scholars, and is the most used method throughout history, partly because other methods have been criticized. Criticism of non-riwaya method is mostly based on two grounds; for one, the Prophet has condemned those who interpret the Qur'an from their own point of view,[9] and for two, most companions of the Prophet have refrained from presenting their own ideas.[10] Some important examples of tafsir bi-al-riwaya are JÄmiÊ¿ al-BayÄn by al-Tabari and Tafseer al-QurʾÄn al-Ê¿Aáºeem by ibn Kathir. The sources used for tafsir bi-al-riwaya can be ordered by the rank of authority, as the Qur'an, Hadith, the report by Sahaba and Tabi'iun, classical Arabic literature, and Isra'iliyat.
The most authoritative source of the interpretation is the Qur'an itself. Interpretation of the Qur'an employing other Qur'anic reference is very common because of the close interrelatedness of the verses of the Qur'an with one another. The Qur'anic verses explain and interpret one another, which leads many to believe that it has the highest level of authenticity. Many verses or words in the Qur'an are explained or further clarified in other verses of the Qur'an. One example of the hadith which extensively employs this source of method is Al-Mizan fi Tafsir al-Qur'an by Muhammad Husayn Tabataba'i. The authoritative source of method second to the Qur'an is Hadith, by using narratives of Muhammad to interpret the Qur'an. In this approach the most important external aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law. Authority of this method is considered established by the statement made in the Qur'an that Muhammad is responsible for explanation and guidance.[11] While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.[12] One important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be of authentic origin (sahih). Narratives of such origin are considered requisite for tafsir.
Other source of the interpretation includes the accounts of á¹¢aḥÄbah, companions of Muhammad, or tabiâun, the generation after sahabah, and Tabiâ al-Tabiâin, the generation after tabi'un. Their authority is based on an account in hadith Sahih Bukhari, which accordingly, Muhammad said;
'The best people are those living in my generation, then those coming after them (TÄbiâun), and then those coming after (the second generation)'.[13]
If nothing is found in the Qur'an or the HadÄ«th, the commentator has recourse to what the á¹¢aḥÄbah reported about various verses. These are generally considered above personal opinion, because these people grew up with everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation; and they were very knowledgeable in both Arabic literature and Islamic thought. Another non-scripture based source of the interpretation is classical Arabic literature. Classical Arabic poetry and the text of the Qur'an are two resources which can be used as foundational reference in ascertaining the meaning and signification of the remaining literal and figurative diction of the Qur'an and its style of expression.[14] Using Arabic poetry for defining words is a long used practice, in fact there are very few scholars who haven't used this source.[15] Less authoritative source of the interpretation is Isra'iliyat, which is the body of narratives originating from Judeo-Christian traditions, rather than from other well-accepted sources. The Isra'iliyat are mostly non-biblical explanatory stories and traditions (Hebrew: midrashim) giving extra information or interpretation about events or individuals recorded in the Hebrew scriptures. Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in the Qur'an. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use.
Tafsir bi-al-ra'y (tafsir bi-al-diraya)[edit]
Tafsir bi-al-ra'y, or commonly known as tafsir bi-al-diraya, is the method of using one's independent rational reasoning and mind (ijtihad) to form an opinion-oriented interpretation. The most distinctive feature of tafsir bi-al-diraya is the inclusion of the opinions of the commentator, thus forming the more objective view on Qur'anic verses. The relative paucity of traditional sources is also a practical reason why the scope of the methodology is augmented. This is considered sanctioned by the Qur'an itself,[1] as written in the surah Sad verse 29:
(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.
This method is not interpretation by mere opinion however, but rather opinions must be based on the main sources. Performing Qur'anic interpretation using solely one's own opinion is believed to be prohibited by some Muslims. This is based on an authenticated hadith of Muhammad which states;
'He who says (something) concerning the Qur'ân without knowledge, he has taken his seat of fire'.[16]
However, this hadith can alternatively be interpreted to refer to the importance of first properly studying and learning the Qur'an before attempting to teach or preach it to others. Accordingly, the method of independent reasoning (ijtihad) has several qualifications and conditions that need to be satisfied. Due to the nature of orientation toward opinions, this method is rejected by certain scholars such as Ibn Taymiyyah,[1] and prohibited by Wahhabi Islamic doctrine.[citation needed] Some important examples of such tafsirs include Anwar al-Tanzil by al-Baydawi and Mafatih al-Ghayb by Fakhr al-Din al-Razi. Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such as maqasid or socio-cultural environment taken into consideration.
In terms of linguistic resources, literary elements of the Arabic language, including morphology, eloquence, syntax are an integral part of tafsir, as they constitute the basis of understanding and interpretation. Arabic has a systematic way of shaping words so one can know the meaning by knowing the root and the form the word was coined from. If any word can be given a meaning that is compatible with the rules of grammar, Qur'anic text can be interpreted that way. In terms of historical resources, scholars may choose to interpret verses according to external factors, including their historical context and their place of revelation. Historical context (Asbab al-nuzul) is particularly important to interpret verses according to how the Qur'an was revealed, when and under which circumstances, and much commentary was dedicated to history. The early tafsirs are considered to be some of the best sources for Islamic history. Classification of the place of revelation, whether it was revealed in Mecca or Medina, is important as well. This is because in general Meccan verses tend to have an iman (loosely translated as faith) nature that includes believing in Allah, the Prophet and the day of judgment, whether it be theological foundations or basic faith principles. On the other hand, Medinan verses constitute legislation, social obligations, and constitution of a state.
On the more conceptual level, the idea of maqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals of shariah, which may be considered simply as bringing happiness to a person in this life and the hereafter. That way, any interpretation that threatens to compromise the preservation of religion, life, lineage, intellect or property may be discarded or ruled otherwise in order to secure these goals. Further, the socio-cultural environment may also taken into consideration. This includes understanding and interpreting the Qur'an while taking into account the cultural and social environment to which it has been revealed; or according to the scholars' own time. Often than not, the distinction can be made between the 'amm (general) verses that aimed at universal conditions for Muslims, and khass (specific) verses that applied to specific conditions, time or need.[1] This is considered an integral part of analyzing the universality of the Qur'an. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to the needs of their time.[17]
Schools of tafsir[edit]
Islamic theology is divided into myriad of schools and branches, and each of the schools comments on the Qur'an with their own point of view.
Sunni Tafsir[edit]
Mir Sayyid Ali, writing a Tafsir on the Quran, during the reign of the Mughal EmperorShah Jahan.
Regarding sunni tafsir, it seems that Muhammad ibn Jarir al-Tabari and Ibn Taimiyya serve as transition points.[18] The time of Tabari marks the classical period, which encompased important Sunni tafsirs, such as Tafsir al-Thalabi, Tafsir of Al-Zamakhshari and Tafsir al-Tabari. Tafsir al-Tabari is one of the most important tafsir works in Sunni-Islam.[19] This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argue in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.[20]
The post-classical period is marked by the exegetic methodology of Ibn Taimiyya and Ibn Kathir. Although ibn Kathir claimed to rely on the works of Tabari, he introduced new methods to for his exegesis, based on the teachings of Ibn Taimiyya.[21] His monovalency and rejection of Isra'iliyyat are significant for his tafsir.[22] It is much more selective, than previous tafsir.[23] Intellectual disciplines of grammar, law and theology brought into debate did no longer played a role in Quranic exegesis.[24] His straight approach is probably for its high regard in contemporary scholarship and is especially rewarded in Salafism.[23]
Shia Tafsir[edit]
Tafsir by Shia Islam similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia tafsirs include expounding of the concept of imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali, and the heavier authority put on interpretations attributed to The Twelve Imams. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Qur'an, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues. On the other hand, tafsir by Zaidi school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well. Some of the important examples of Shia mufassirs and its tafsir are Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067), and Majma al-Bayan lif'ulum al-Quran by Shaykh Tabarsi (d. 548/1153).[1]
Other schools of Tafsir[edit]Muâtazilah[edit]
The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons. First, Al-Kashshaaf by al-Zamakhshari is the only traditional tafsir from the Mu'tazilite school which is available in a published form. It is narrower in scope than major tafsir works, concentrating mainly on grammar and language, and to some extent on theology. Secondly, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Thirdly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars.[25]
Ahmadiyya Tafsir[edit]
The Ahmadiyya movement has published a number of Quran commentaries, these include Tafseer-e-Kabeer by Mirza Basheer-ud-Din Mahmood Ahmad (Urdu-10 Volumes)[26] and Haqaiq al-furqan by Hakeem Noor-ud-Din (Urdu-4 volumes).[27] Ahmadi interpretation of the Qur'an reflects their distinctive worldviews on Islamic philosophy and theology, such as rejection of abrogation of the verses and particular emphasis on harmony between the Qur'an as the word of God and science as the work of God.[28][29]
Sufistic approach[edit]
It is an interpretation of the Qur'an which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Qur'an. A hadith from Muhammad which states that the Qur'an has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations specially when interior meaning is against exterior one. Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But the Prophet and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however they are found in the books of Sufis. Some examples are Hakaik al-tafsir by Sulemi, and Tafseer-e-Rafai by Faqeer Syed Muhammad Rafai Arab.[30]
Scientific approach[edit]
Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge. What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based â like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a development of the matter. As for the Qur'an itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests â they were just a sort of mental exercise which has been totally discredited now by the modem science. Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. Common examples are Mafatih al-Ghayb by Fakhruddin al-Razi, and Tafhim-ul-Quran by Abul A'la Maududi.
Philosophic approach[edit]
The philosophers try to fit the verses on the principles of Greek philosophy. If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures â unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform.[citation needed]
Fiqhi approach[edit]
Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ahkam), and it strives to obtain Islamic law from the Qur'an. It is a very common school classically and modernly. There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Some works part of this school are Aḥkam al-Qur'an by al-Jassas, and Aḥkam al-Qur'an by Qaá¸i AbÅ« Bakr ibn al-'ArabÄ«.
Unspecified[edit]
A newer work which incorporates and quotes the work of a multitude of previous scholars and analyzes the relevant Arabic root words (based on all available classic Arabic meanings), and references all relevant passages of the Quran, was done by Abdul Mannan Omar.[31][32]
See also[edit]
References[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Tafsir&oldid=903793096'
Tafsir Ibn Kathir En Francais Pdf Download -- shorl.com/ridifofuribru
87c6bb4a5b [Extrait-du-Tafsir-de-Ibn-Kathir.jpgScanner.Internet.Archive ..Biography.of.Hafiz.Ibn.Kathir.-.The.Author.of.Tafsir.Ibn.KathirDOWNLOAD.Qur'an.Tafsir.Ibn.Kathir.IN.[PDF].Format.(Darussalam):.â»http://goo.gl/Zu9n3N.â»https://issuu.com/lasjan/stacks/d645040b7e3f4db7b1b8e4f079ab7443.IN.[WEâ¦Download.Tafsir.Coran.en.français.apk.1.0.and.all.version.history.for.AndroidYou.are.about.to.download.Tafsir.Ibn.Kathir.(Arabic).2.7.Latest.APK.for.Android,.This.is.Complete.Offline.Tafsir.(Commentary)of.Quran.Karim.by.Ibn.Kathir.In.Arabic.Language.This.app.come..Al-Misbahul.Munir.Fee.Tahdhib.Tafsir.Ibn.Kathir.اÙÙ
صباØ.اÙÙ
ÙÙر.ÙÙ.تÙØ°Ùب.تÙسÙر.ابÙ.ÙØ«Ùر,.Author:.Hafiz.Ibn.Kathir,.By:.Darrussalam,.UPC:.807341601435,.Theme:.Holy.Qur'an.Introduction________________________________________________________________.3Labels: ..Mar..22,..2014...We're..an..independent,..non-profit..website..that..the..entire..world..depends..onCollection.opensourceAttributed.variously.to:.'AbdullÄh.Ibn.'AbbÄsHowever,.even.though.Muslim.scholars,.before.Ibn.Taymiyyah.and.Ibn.Kathir,.had.differing.views.concerning.the.use.of.Isra'iliyyat, ..Amazon.in.-.Buy.Tafseer.Ibn.Kaseer(Talkhees)Telugu.(HB).book.online.at.best.prices.in.India.on.Amazon.inMost.can't.afford.to.donate,.but.we.hope.you.canJaami.At-Tirmidhi.is.one.of.the.classical.books.of.hadith.that.was.compiled.by.279.AH.when.it's.compiler.and.the.great.Muhadith,.Muhammad.ibn.Isa.ibn.Surah..Muḥammad.al-FÄ«rÅ«zabÄdÄ«Extrait.du.livre.:.[â¦].Sommaire.:.Introduction______________________________________________________3.Nov.14,.2008..Tafsir.ibn.Kathir,.is.a.classic.Sunni.Islam.Tafsir.(commentary.of.the.Qur'an).by.Imad.ud.Din.Ibn.Kathir.Feb.24,.2009..
The Meaning of Al-Fatihah and its Various Names
This Surah is called
- Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun.- It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars.
In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah said,
اÙÙØÙÙ
Ùد٠ÙÙÙ٠رÙب٠اÙÙعÙاÙÙÙ
ÙÙÙ٠أÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙØ£ÙÙ
Ù٠اÙÙÙÙتÙاب٠ÙÙاÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ ÙÙاÙÙÙÙرÙØ¢Ù٠اÙÙعÙظÙÙÙ
Ù
Al-Hamdu lillahi Rabbil-`Alamin is the Mother of the Qur'an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur'an.It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,
ÙÙسÙÙ
Ùت٠اÙصÙÙÙÙاة٠بÙÙÙÙÙÙ ÙÙبÙÙÙÙ٠عÙبÙدÙÙ ÙÙصÙÙÙÙÙÙÙØ ÙÙØ¥ÙØ°Ùا ÙÙاÙ٠اÙÙعÙبÙدÙ:اÙÙØÙÙ
Ùد٠ÙÙÙ٠رÙبÙ٠اÙÙعÙاÙÙÙ
ÙÙÙØ ÙÙاÙ٠اÙÙÙÙ: ØÙÙ
ÙدÙÙÙ٠عÙبÙدÙÙ
The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.When the servant says, `All praise is due to Allah, the Lord of existence,' Allah says, 'My servant has praised Me.Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah - the prayer.Al-Fatihah was also called Ash-Shifa' (the Cure).It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa`id telling the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion,
How did you know that it is a Ruqyah?Al-Fatihah was revealed in Makkah as Ibn Abbas, Qatadah and Abu Al-Aliyah stated.Allah said,
ÙÙÙÙÙÙد٠ءاتÙÙÙÙÙÙÙ٠سÙبÙعÙا Ù
ÙÙÙ٠اÙÙÙ
ÙØ«ÙاÙÙÙ
And indeed, We have bestowed upon you the seven Mathani (seven repeatedly recited verses), (i.e. Surah Al-Fatihah) (15:87).Allah knows best.
There is no disagreement over the view that Al-Fatihah contains seven Ayat. According to the majority of the reciters of Al-Kufah, a group of the Companions, the Tabi`in, and a number of scholars from the successive generations, the Bismillah is a separate Ayah in its beginning. We will mention this subject again soon, if Allah wills, and in Him we trust.
The Number of Words and Letters in Al-Fatihah
The scholars say that Al-Fatihah consists of twenty-five words, and that it contains one hundred and thirteen letters.
In the beginning of the Book of Tafsir, in his Sahih, Al-Bukhari said; 'It is called Umm Al-Kitab, because the Qur'an starts with it and because the prayer is started by reciting it.' It was also said that it is called Umm Al-Kitab, because it contains the meanings of the entire Qur'an. Ibn Jarir said, 'The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra's. They also call the flag that gathers the ranks of the army an Umm.' He also said, 'Makkah was called Umm Al-Qura, (the Mother of the Villages) because it is the grandest and the leader of all villages. It was also said that the earth was made starting from Makkah.'
Further, Imam Ahmad recorded that Abu Hurayrah narrated about Umm Al-Qur'an that the Prophet said,
«ÙÙÙ٠أÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙÙÙÙ٠اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ ÙÙÙÙÙ٠اÙÙÙÙرÙØ¢Ù٠اÙÙعÙظÙÙÙ
Ù»
(It is Umm Al-Qur'an, the seven repeated (verses) and the Glorious Qur'an.)
Also, Abu Ja`far, Muhammad bin Jarir At-Tabari recorded Abu Hurayrah saying that the Messenger of Allah said about Al-Fatihah,
«ÙÙÙ٠أÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙÙÙÙÙ ÙÙاتÙØÙة٠اÙÙÙÙتÙاب٠ÙÙÙÙÙ٠اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ»
(It is Umm Al-Qur'an, Al-Fatihah of the Book (the Opener of the Qur'an) and the seven repeated (verses).)
Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, 'I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, 'O Messenger of Allah ! I was praying.' He said, (`Didn't Allah say),
ï´¿ÙØ£ÙÙÙÙÙÙا اÙÙÙØ°ÙÙÙÙ Ø¡ÙاÙ
ÙÙÙÙا٠اسÙتÙجÙÙبÙÙا٠ÙÙÙÙÙÙÙ ÙÙÙÙÙرÙÙسÙÙÙ٠إÙØ°Ùا دÙعÙاÙÙÙ
Ù ÙÙÙ
Ùا ÙÙØÙÙÙÙÙÙÙ
Ùï´¾
(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He then said,
«ÙÙØ£ÙعÙÙÙÙÙ
ÙÙÙÙÙ٠أÙعÙظÙÙ
٠سÙÙرÙØ©Ù ÙÙ٠اÙÙÙÙرÙØ¢ÙÙ ÙÙبÙÙ٠أÙÙ٠تÙØ®ÙرÙج٠Ù
ÙÙ٠اÙÙÙ
ÙسÙجÙدÙ»
Tafseer Ibn Kaseer English Pdf
(I will teach you the greatest Surah in the Qur'an before you leave the Masjid.) He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, (Yes.)
(Al-Hamdu lillahi Rabbil-`Alamin)'
«ÙÙعÙÙ
Ù ÙÙÙ٠اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ ÙÙاÙÙÙÙرÙØ¢Ù٠اÙÙعÙظÙÙÙ
٠اÙÙÙØ°Ù٠أÙÙتÙÙتÙÙÙ»
(It is the seven repeated (verses) and the Glorious Qur'an that I was given.)'
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah also recorded this Hadith.
Also, Imam Ahmad recorded that Abu Hurayrah said, 'The Messenger of Allah went out while Ubayy bin Ka`b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet said, (O Ubayy!) Ubayy prayed faster then went to the Messenger of Allah saying, `Peace be unto you, O Messenger of Allah!' He said, (Peace be unto you. O Ubayy, what prevented you from answering me when I called you) He said, `O Messenger of Allah! I was praying.' He said, (Did you not read among what Allah has sent down to me,)
﴿اسÙتÙجÙÙبÙÙا٠ÙÙÙÙÙÙÙ ÙÙÙÙÙرÙÙسÙÙÙ٠إÙØ°Ùا دÙعÙاÙÙÙ
Ù ÙÙÙ
Ùا ÙÙØÙÙÙÙÙÙÙ
Ùï´¾
(Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He said, `Yes, O Messenger of Allah! I will not do it again.' the Prophet said,
«أÙتÙØÙبÙ٠أÙÙ٠أÙعÙÙÙÙÙ
ÙÙ٠سÙÙرÙØ©Ù ÙÙÙ
٠تÙÙÙزÙÙÙ ÙÙا ÙÙ٠اÙتÙÙÙرÙاة٠ÙÙÙÙا ÙÙ٠اÙÙØ¥ÙÙÙجÙÙÙÙ ÙÙÙÙا ÙÙ٠اÙزÙÙبÙÙر٠ÙÙÙÙا ÙÙ٠اÙÙÙÙرÙÙÙاÙÙ Ù
ÙØ«ÙÙÙÙÙاØ»
(Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur'an)) He said, `Yes, O Messenger of Allah!' The Messenger of Allah said, (I hope that I will not leave through this door until you have learned it.) He (Ka`b) said, `The Messenger of Allah held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me' He said, (What do you read in the prayer.) Ubayy said, `So I recited Umm Al-Qur'an to him.' He said,
«ÙÙاÙÙÙØ°ÙÙ ÙÙÙÙسÙ٠بÙÙÙدÙÙÙ Ù
Ùا Ø£ÙÙÙزÙÙ٠اÙÙÙÙ ÙÙ٠اÙتÙÙÙرÙاة٠ÙÙÙÙا ÙÙ٠اÙÙØ¥ÙÙÙجÙÙÙÙ ÙÙÙÙا ÙÙ٠اÙزÙÙبÙÙر٠ÙÙÙÙا ÙÙ٠اÙÙÙÙرÙÙÙاÙÙ Ù
ÙØ«ÙÙÙÙÙا Ø¥ÙÙÙÙÙÙا اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ»
(By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injil, the Zabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.)'
Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet said,
«إÙÙÙÙÙÙا Ù
ÙÙ٠اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ ÙÙاÙÙÙÙرÙØ¢Ù٠اÙÙعÙظÙÙÙ
٠اÙÙÙØ°Ù٠أÙعÙØ·ÙÙتÙÙÙ»
(It is the seven repeated verses and the Glorious Qur'an that I was given.) At-Tirmidhi then commented that this Hadith is Hasan Sahih.
There is a similar Hadith on this subject narrated from Anas bin Malik Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An-Nasa'i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah said,
«Ù
Ùا Ø£ÙÙÙزÙ٠اÙÙÙÙ ÙÙ٠اÙتÙÙÙرÙاة٠ÙÙÙÙا ÙÙ٠اÙÙØ¥ÙÙÙجÙÙÙÙ Ù
ÙØ«ÙÙ٠أÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙÙÙÙ٠اÙسÙÙبÙع٠اÙÙÙ
ÙØ«ÙاÙÙÙ ÙÙÙÙÙÙ Ù
ÙÙÙسÙÙÙ
Ùة٠بÙÙÙÙÙÙ ÙÙبÙÙÙÙ٠عÙبÙدÙÙ ÙÙصÙÙÙÙÙÙÙ»
(Allah has never revealed in the Tawrah or the Injil anything similar to Umm Al-Qur'an. Monster hunter world gem farming locations.
It is the seven repeated verses and it is divided into two halves between Allah and His servant.)
This is the wording reported by An-Nasa'i. At-Tirmidhi said that this Hadith is Hasan Gharib.
Also, Imam Ahmad recorded that Ibn Jabir said, 'I went to the Messenger of Allah after he had poured water (for purification) and said, `Peace be unto you, O Messenger of Allah!' He did not answer me. So I said again, `Peace be unto you, O Messenger of Allah!' Again, he did not answer me, so I said again, `Peace be unto you, O Messenger of Allah!' Still he did not answer me. The Messenger of Allah went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah came out after he performed his purification and said, (Peace and Allah's mercy be unto you, peace and Allah's mercy be unto you, peace and Allah's mercy be unto you.) He then said, (O `Abdullah bin Jabir! Should I inform you of the best Surah in the Qur'an) I said, `Yes, O Messenger of Allah!' He said, (Read, `All praise be to Allah, the Lord of the existence,' until you finish it.)' This Hadith has a good chain of narrators.
Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others.
Furthermore, in the chapter about the virtues of the Qur'an, Al-Bukhari recorded that Abu Sa`id Al-Khudri said, 'Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, `You know of a (new) Ruqyah, or did you do this before' He said, `I only used Umm Al-Kitab as Ruqyah.' We said, `Do not do anything further until we ask the Messenger of Allah.' When we went back to Al-Madinah we mentioned what had happened to the Prophet . The Prophet said,
«ÙÙÙ
Ùا ÙÙاÙÙ ÙÙدÙرÙÙÙ٠أÙÙÙÙÙÙا رÙÙÙÙÙة٠اÙÙسÙÙ
ÙÙا ÙÙاضÙرÙبÙÙا ÙÙ٠بÙسÙÙÙÙ
Ù»
(Who told him that it is a Ruqyah Divide (the sheep) and reserve a share for me.)'
Also, Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn `Abbas said, 'While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.'' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).
Muslim recorded that Abu Hurayrah said that the Prophet said,
«Ù
ÙÙ٠صÙÙÙ٠صÙÙÙاة٠ÙÙÙ
Ù ÙÙÙÙرÙØ£Ù ÙÙÙÙÙا Ø£ÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙÙÙÙÙ Ø®ÙدÙاج٠ثÙÙÙاثÙا غÙÙÙر٠تÙÙ
ÙاÙ
Ù»
(Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah was asked, 'ï´¾Whenï´¿ we stand behind the Imam' He said, 'Read it to yourself, for I heard the Messenger of Allah say,
« ÙÙاÙ٠اÙÙÙÙÙ٠عÙزÙÙ ÙÙجÙÙÙÙ: ÙÙسÙÙ
Ùت٠اÙصÙÙÙاة٠بÙÙÙÙÙÙ ÙÙبÙÙÙÙ٠عÙبÙدÙÙ ÙÙصÙÙÙÙÙÙÙ ÙÙÙÙعÙبÙدÙÙ Ù
Ùا سÙØ£ÙÙÙ ÙÙØ¥ÙØ°Ùا ÙÙاÙÙ:
﴿اÙÙØÙÙ
Ùد٠ÙÙÙÙÙ٠رÙبÙ٠اÙÙعÙÙÙÙÙ
ÙÙÙÙ ï´¾Ø ÙÙاÙ٠اÙÙÙÙ: ØÙÙ
ÙدÙÙÙ٠عÙبÙدÙÙ ÙÙØ¥ÙØ°Ùا ÙÙاÙÙ:
Tafsir Ibnu Katsir Pdf Indonesia
﴿اÙرÙÙØÙÙ
ÙÙÙ٠اÙرÙÙØÙÙÙ
Ù ï´¾Ø ÙÙاÙ٠اÙÙÙÙ: Ø£ÙØ«ÙÙ٠عÙÙÙÙÙ٠عÙبÙدÙÙØ ÙÙإذÙا ÙÙاÙÙ:
ï´¿Ù
ÙÙÙÙÙÙ ÙÙÙÙÙ
٠اÙدÙÙÙÙÙ ï´¾Ø ÙÙاÙ٠اÙÙÙÙ: Ù
ÙجÙÙدÙÙÙ٠عÙبÙدÙÙ ÙÙÙÙاÙÙ Ù
ÙرÙÙØ©Ù: ÙÙÙÙÙض٠إÙÙÙÙÙ٠عÙبÙدÙÙ ÙÙØ¥ÙØ°Ùا ÙÙاÙÙ:
ï´¿Ø¥ÙÙÙÙاÙÙ ÙÙعÙبÙد٠ÙÙØ¥ÙÙÙÙاÙÙ ÙÙسÙتÙعÙÙÙÙ ï´¾Ø ÙÙاÙÙ: ÙØ°Ùا بÙÙÙÙÙÙ ÙÙبÙÙÙÙ٠عÙبÙدÙÙ ÙÙÙÙعÙبÙدÙÙ Ù
Ùا سÙØ£ÙÙÙØ ÙÙØ¥ÙØ°Ùا ÙÙاÙÙ:
﴿اÙÙدÙÙÙا اÙصÙÙرÙاط٠اÙÙÙ
ÙسÙتÙÙÙÙÙ
Ù - صÙرÙاط٠اÙÙÙØ°ÙÙÙ٠أÙÙÙعÙÙ
Ùت٠عÙÙÙÙÙÙÙÙ
٠غÙÙÙر٠اÙÙÙ
ÙغÙضÙÙب٠عÙÙÙÙÙÙÙÙ
Ù ÙÙÙا٠اÙضÙÙØ¢ÙÙÙÙÙÙ ï´¾Ø ÙÙاÙ٠اÙÙÙÙ: ÙØ°Ùا ÙÙعÙبÙدÙÙ ÙÙÙÙعÙبÙدÙÙ Ù
Ùا سÙØ£ÙÙÙ»
(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,
بÙسÙÙ
٠اÙÙÙÙÙ٠اÙرÙÙØÙÙ
ÙÙÙ٠اÙرÙÙØÙÙÙ
Ù
(1 In the Name of Allah, the Most Gracious, the Most Merciful.)
(2 All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
(3 The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
(4 The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says,
(5 You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.' When he says,
﴿اÙÙدÙÙÙا اÙصÙÙرÙاط٠اÙÙÙ
ÙسÙتÙÙÙÙÙ
Ù - صÙرÙاط٠اÙÙÙØ°ÙÙÙ٠أÙÙÙعÙÙ
Ùت٠عÙÙÙÙÙÙÙÙ
٠غÙÙÙر٠اÙÙÙ
ÙغÙضÙÙب٠عÙÙÙÙÙÙÙÙ
Ù ÙÙÙا٠اÙضÙÙØ¢ÙÙÙÙÙÙ ï´¾
(6 Guide us to the straight path.) (7 The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for.').'
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, 'A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.'
The last Hadith used the word ï´¿Salahï´¾ `prayer' in reference to reciting the Qur'an, (Al-Fatihah in this case) just as Allah said in another Ayah,
ï´¿ÙÙÙا٠تÙجÙÙÙر٠بÙصÙÙاتÙÙÙ ÙÙÙا٠تÙØ®ÙاÙÙت٠بÙÙÙا ÙÙابÙتÙغ٠بÙÙÙÙÙ Ø°ÙÙÙÙ٠سÙبÙÙÙاÙï´¾
(And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between.) meaning, with your recitation of the Qur'an, as the Sahih related from Ibn `Abbas. Also, in the last Hadith, Allah said, 'I have divided the prayer between Myself and My servant into two halves, a half for Me and a half for My servant. My servant shall have what he asked for.' Allah next explained the division that involves reciting Al-Fatihah, demonstrating the importance of reciting the Qur'an during the prayer, which is one of the prayer's greatest pillars. Hence, the word `prayer' was used here although only a part of it was actually being referred to, that is, reciting the Qur'an. Similarly, the word `recite' was used where prayer is meant, as demonstrated by Allah's statement,
ï´¿ÙÙÙÙرÙØ¡ÙاÙ٠اÙÙÙÙجÙر٠إÙÙÙÙ ÙÙرÙØ¡ÙاÙ٠اÙÙÙÙجÙر٠ÙÙاÙÙ Ù
ÙØ´ÙÙÙÙدÙا﴾
(And recite the Qur'an in the early dawn.Verily, the recitation of the Qur'an in the early dawn is ever witnessed.) in reference to the Fajr prayer. The Two Sahihs recorded that the angels of the night and the day attend this prayer.
Reciting Al-Fatihah is required in Every Rak`ah of the Prayer
All of these facts testify to the requirement that reciting the Qur'an (Al-Fatihah) in the prayer is required, and there is a consensus between the scholars on this ruling. The Hadith that we mentioned also testifies to this fact, for the Prophet said,
«Ù
ÙÙ٠صÙÙÙÙ٠صÙÙÙاة٠ÙÙÙ
Ù ÙÙÙÙرÙØ£Ù ÙÙÙÙÙا بÙØ£ÙÙ
Ù٠اÙÙÙÙرÙØ¢ÙÙ ÙÙÙÙÙÙ Ø®ÙدÙاجÙ»
(Whoever performs any prayer in which he did not recite Umm Al-Qur'an, his prayer is incomplete.)
Also, the Two Sahihs recorded that `Ubadah bin As-Samit said that the Messenger of Allah said,
«ÙÙا صÙÙÙاة٠ÙÙÙ
ÙÙÙ ÙÙÙ
Ù ÙÙÙÙرÙأ٠بÙÙÙاتÙØÙة٠اÙÙÙÙتÙابÙ»
(There is no prayer for whoever does not recite the Opening of the Book.)
Also, the Sahihs of Ibn Khuzaymah and Ibn Hibban recorded that Abu Hurayrah said that the Messenger of Allah said,
«ÙÙا تÙجÙزÙئ٠صÙÙÙاة٠ÙÙا ÙÙÙÙرÙØ£Ù ÙÙÙÙÙا بÙØ£ÙÙ
Ù٠اÙÙÙÙرآÙÙ»
(The prayer during which Umm Al-Qur'an is not recited is invalid.)
There are many other Hadiths on this subject. Therefore, reciting the Opening of the Book, during the prayer by the Imam and those praying behind him, is required in every prayer, and in every Rak`ah.
Allah said,
ï´¿Ø®Ùذ٠اÙÙعÙÙÙÙÙ ÙÙØ£ÙÙ
Ùر٠بÙاÙÙعÙرÙÙÙ ÙÙØ£ÙعÙرÙض عÙÙ٠اÙÙجÙÙÙÙÙÙÙÙÙ - ÙÙØ¥ÙÙ
ÙÙا ÙÙÙÙزÙغÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙزÙغ٠ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙ٠إÙÙÙÙÙ٠سÙÙ
ÙÙع٠عÙÙÙÙÙ
Ù ï´¾
(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don't punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),
﴿ادÙÙÙع٠بÙاÙÙÙتÙÙ ÙÙÙ٠أÙØÙسÙÙ٠اÙسÙÙÙÙÙئÙØ©Ù ÙÙØÙÙ٠أÙعÙÙÙÙ
٠بÙÙ
Ùا ÙÙصÙÙÙÙÙÙ - ÙÙÙÙÙ٠رÙÙبÙ٠أÙعÙÙذ٠بÙÙÙ Ù
ÙÙÙ ÙÙÙ
ÙزÙات٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ - ÙÙØ£ÙعÙÙذ٠بÙÙ٠رÙبÙ٠أÙÙ ÙÙØÙضÙرÙÙÙÙ ï´¾
(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: 'My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.') (23:96-98) and,
ï´¿ÙÙÙا٠تÙسÙتÙÙÙ٠اÙÙØÙسÙÙÙØ©Ù ÙÙÙا٠اÙسÙÙÙÙÙئÙة٠ادÙÙÙع٠بÙاÙÙÙتÙÙ ÙÙÙ٠أÙØÙسÙÙÙ ÙÙØ¥ÙØ°Ùا اÙÙÙØ°Ù٠بÙÙÙÙÙÙÙ ÙÙبÙÙÙÙÙÙ٠عÙدÙاÙÙØ©Ù ÙÙØ£ÙÙÙÙÙÙ ÙÙÙÙÙÙÙ ØÙÙ
ÙÙÙ
Ù - ÙÙÙ
Ùا ÙÙÙÙÙÙÙاÙÙا Ø¥ÙÙاÙ٠اÙÙÙØ°ÙÙÙ٠صÙبÙرÙÙا٠ÙÙÙ
Ùا ÙÙÙÙÙÙÙاÙÙØ¢ Ø¥ÙÙاÙÙ Ø°ÙÙ ØÙظÙ٠عÙظÙÙÙ
Ù - ÙÙØ¥ÙÙ
ÙÙا ÙÙÙزÙغÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙزÙغ٠ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙ٠إÙÙÙÙÙÙ ÙÙÙ٠اÙسÙÙÙ
ÙÙع٠اÙÙعÙÙÙÙÙ
Ù ï´¾
(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient Ù and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man's father, Adam. Allah said,
ï´¿ÙÙÙبÙÙÙ٠آدÙÙ
Ù Ùا٠ÙÙÙÙتÙÙÙÙÙÙÙÙÙ
٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙÙ
ÙØ¢ Ø£ÙØ®ÙرÙج٠أÙبÙÙÙÙÙÙÙÙ
Ù
ÙÙÙ٠اÙÙجÙÙÙÙØ©Ùï´¾
(O Children of Adam! Let not Shaytan deceive you, as he got your parents ï´¿Adam and Hawwa' (Eve)ï´¾ out of Paradise) (7:27),
ï´¿Ø¥ÙÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙÙÙÙ
٠عÙدÙÙÙÙ ÙÙاتÙÙØ®ÙØ°ÙÙÙ٠عÙدÙÙÙا٠إÙÙÙÙÙ
Ùا ÙÙدÙعÙÙ ØÙزÙبÙÙÙ ÙÙÙÙÙÙÙÙÙÙا٠Ù
ÙÙ٠أÙصÙØÙÙب٠اÙسÙÙعÙÙر٠﴾
(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire) (35:6) and,
ï´¿Ø£ÙÙÙتÙتÙÙØ®ÙØ°ÙÙÙÙÙÙ ÙÙØ°ÙرÙÙÙÙÙتÙÙ٠أÙÙÙÙÙÙÙآء٠Ù
Ù٠دÙÙÙÙÙ ÙÙÙÙÙ
Ù ÙÙÙÙÙ
٠عÙدÙÙÙ٠بÙئÙس٠ÙÙÙظÙÙÙÙÙÙ
ÙÙÙ٠بÙدÙÙاÙï´¾
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).
The devil assured Adam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,
ï´¿ÙÙبÙعÙزÙÙتÙÙÙ ÙأغÙÙÙÙÙÙÙÙÙÙÙ
٠أÙجÙÙ
ÙعÙÙÙÙØ¥ÙÙاÙ٠عÙبÙادÙÙÙ Ù
ÙÙÙÙÙÙ
٠اÙÙÙ
ÙØ®ÙÙÙصÙÙÙÙ ï´¾
('By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islamic Monotheism).') (38:82-83)
Also, Allah said,
ï´¿ÙÙØ¥ÙØ°Ùا ÙÙرÙØ£Ùت٠اÙÙÙÙرÙØ¡ÙاÙÙ ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙ٠اÙرÙÙجÙÙÙ
Ù ï´¾
ï´¿Ø¥ÙÙÙÙÙÙ ÙÙÙÙس٠ÙÙÙ٠سÙÙÙØ·ÙاÙ٠عÙÙÙ٠اÙÙÙØ°ÙÙÙÙ Ø¡ÙاÙ
ÙÙÙÙا٠ÙÙعÙÙÙ٠رÙبÙÙÙÙÙ
Ù ÙÙتÙÙÙÙÙÙÙÙÙÙÙ - Ø¥ÙÙÙÙÙ
Ùا سÙÙÙØ·ÙÙÙÙÙ٠عÙÙÙ٠اÙÙÙØ°ÙÙÙÙ ÙÙتÙÙÙÙÙÙÙÙÙÙÙÙ ÙÙاÙÙÙØ°ÙÙÙÙ ÙÙÙ
بÙÙÙ Ù
ÙØ´ÙرÙÙÙÙÙÙ ï´¾
(So when you ï´¿want toï´¾ recite the Qur'an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).
Allah said,
ï´¿ÙÙØ¥ÙØ°Ùا ÙÙرÙØ£Ùت٠اÙÙÙÙرÙØ¡ÙاÙÙ ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙ٠اÙرÙÙجÙÙÙ
Ù ï´¾
(So when you ï´¿want toï´¾ recite the Qur'an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur'an. Similarly, Allah said,
ï´¿Ø¥ÙØ°Ùا ÙÙÙ
ÙتÙÙ
٠إÙÙÙ٠اÙصÙÙÙÙØ©Ù ÙاغÙسÙÙÙÙا٠ÙÙجÙÙÙÙÙÙÙ
Ù ÙÙØ£ÙÙÙدÙÙÙÙÙÙ
Ùï´¾
(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, 'When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying 'Allahu Akbar'; Allah is Greater) and would then supplicate,
«سÙبÙØÙاÙÙÙ٠اÙÙÙÙÙÙÙ
ÙÙ ÙÙبÙØÙÙ
ÙدÙÙÙØ ÙÙتÙبÙارÙÙ٠اسÙÙ
ÙÙÙØ ÙÙتÙعÙاÙÙ٠جÙدÙÙÙÙØ ÙÙÙÙا Ø¥ÙÙÙÙ٠غÙÙÙرÙÙÙ»
(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)
He would then say thrice,
(There is no deity worthy of worship except Allah,).
He would then say,
«أÙعÙÙذ٠بÙاÙÙÙ٠اÙسÙÙÙ
ÙÙع٠اÙÙعÙÙÙÙÙ
Ù Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙاÙ٠اÙرÙÙجÙÙÙ
Ù Ù
ÙÙÙ ÙÙÙ
ÙزÙÙÙ ÙÙÙÙÙÙØ®ÙÙÙ ÙÙÙÙÙÙØ«ÙÙÙ»
(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).'
The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.
Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, 'When the Messenger of Allah started the prayer, he said,
«اÙÙÙ٠أÙÙÙبÙر٠ÙÙبÙÙرÙا Ø«ÙÙÙاثÙا اÙÙØÙÙ
Ùد٠ÙÙÙÙ ÙÙØ«ÙÙرÙا Ø«ÙÙÙاثÙا سÙبÙØÙاÙ٠اÙÙÙ٠بÙÙÙرÙØ©Ù ÙÙØ£ÙصÙÙÙÙا Ø«ÙÙÙاثÙا اÙÙÙÙÙÙÙ
Ù٠إÙÙÙÙ٠أÙعÙÙذ٠بÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙاÙ٠اÙرÙÙجÙÙÙ
Ù Ù
ÙÙÙ ÙÙÙ
ÙزÙÙÙ ÙÙÙÙÙÙØ®ÙÙÙ ÙÙÙÙÙÙØ«ÙÙÙ»
(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).' `Amr said, 'The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.' Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata' bin As-Sa'ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,
«اÙÙÙÙÙÙÙ
Ù٠إÙÙÙÙ٠أÙعÙÙذ٠بÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙØ·ÙاÙ٠اÙرÙجÙÙÙ
Ù ÙÙÙÙÙ
ÙزÙÙÙ ÙÙÙÙÙÙØ®ÙÙÙ ÙÙÙÙÙÙØ«ÙÙÙ»
(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)
He said, 'The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.'
In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, 'Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,
«إÙÙÙÙÙ ÙÙØ£ÙعÙÙÙÙ
Ù Ø´ÙÙÙئÙا ÙÙÙÙ ÙÙاÙÙÙÙ ÙÙØ°ÙÙÙب٠عÙÙÙÙÙ Ù
Ùا ÙÙجÙدÙ: Ø£ÙعÙÙذ٠بÙاÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙاÙ٠اÙرÙÙجÙÙÙ
Ù»
(I know of some words that if he said them, what he feels will go away, 'I seek refuge with Allah from the cursed Satan.')'
An-Nasa'i also recorded this Hadith in his book, Al-Yawm wal-Laylah.
Al-Bukhari recorded that Sulayman bin Surad said, 'Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,
«إÙÙÙÙÙ ÙÙØ£ÙعÙÙÙÙ
Ù ÙÙÙÙÙ
ÙØ©Ù ÙÙÙÙ ÙÙاÙÙÙÙا ÙÙØ°ÙÙÙب٠عÙÙÙÙÙ Ù
Ùا ÙÙجÙدÙØ ÙÙÙÙ ÙÙاÙÙ: Ø£ÙعÙÙذ٠بÙاÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙاÙ٠اÙرÙÙجÙÙÙ
Ù»
(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.') They said to the man, `Do you not hear what the Messenger of Allah is saying' He said, `I am not insane.'' Also, Muslim, Abu Dawud and An-Nasa'i recorded this Hadith.
There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.
The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur'an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata' bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur'an. In support of `Ata's statement, Ar-Razi relied upon the apparent meaning of the Ayah,
ï´¿ÙÙاسÙتÙعÙØ°Ùï´¾
(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, 'I seek refuge with Allah from the cursed devil.' Then this will suffice.
The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah's help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant's meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur'an that affirm this fact. Also, Allah said,
ï´¿Ø¥ÙÙÙ٠عÙبÙادÙÙ ÙÙÙÙس٠ÙÙÙ٠عÙÙÙÙÙÙÙÙ
٠سÙÙÙØ·ÙÙÙÙ ÙÙÙÙÙÙ٠بÙرÙبÙÙÙÙ ÙÙÙÙÙÙا٠﴾
(Verily, My servants (i.e. the true believers of Islamic Monotheism) Ù you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).
We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy - Satan - become bandits. Further, the believers who are defeated by the apparent enemy - disbelievers - gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.
Isti`adhah means, 'I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.' Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur'an. Allah said in Surat Al-A`raf,
ï´¿Ø®Ùذ٠اÙÙعÙÙÙÙÙ ÙÙØ£ÙÙ
Ùر٠بÙاÙÙعÙرÙÙÙ ÙÙØ£ÙعÙرÙض عÙÙ٠اÙÙجÙÙÙÙÙÙÙÙÙ ï´¾
(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).) (7:199)
This is about dealing with human beings. He then said in the same Surah,
ï´¿ÙÙØ¥ÙÙ
ÙÙا ÙÙÙÙزÙغÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙزÙغ٠ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙ٠إÙÙÙÙÙ٠سÙÙ
ÙÙع٠عÙÙÙÙÙ
Ù ï´¾
(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)
Allah also said in Surat Al-Mu'minun,
﴿ادÙÙÙع٠بÙاÙÙÙتÙÙ ÙÙÙ٠أÙØÙسÙÙ٠اÙسÙÙÙÙÙئÙØ©Ù ÙÙØÙÙ٠أÙعÙÙÙÙ
٠بÙÙ
Ùا ÙÙصÙÙÙÙÙÙ - ÙÙÙÙÙ٠رÙÙبÙ٠أÙعÙÙذ٠بÙÙÙ Ù
ÙÙÙ ÙÙÙ
ÙزÙات٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ - ÙÙØ£ÙعÙÙذ٠بÙÙ٠رÙبÙ٠أÙÙ ÙÙØÙضÙرÙÙÙÙ ï´¾
(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: 'My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.' (23:96-98).)
Further, Allah said in Surat As-Sajdah,
ï´¿ÙÙÙا٠تÙسÙتÙÙÙ٠اÙÙØÙسÙÙÙØ©Ù ÙÙÙا٠اÙسÙÙÙÙÙئÙة٠ادÙÙÙع٠بÙاÙÙÙتÙÙ ÙÙÙ٠أÙØÙسÙÙÙ ÙÙØ¥ÙØ°Ùا اÙÙÙØ°Ù٠بÙÙÙÙÙÙÙ ÙÙبÙÙÙÙÙÙ٠عÙدÙاÙÙØ©Ù ÙÙØ£ÙÙÙÙÙÙ ÙÙÙÙÙÙÙ ØÙÙ
ÙÙÙ
Ù - ÙÙÙ
Ùا ÙÙÙÙÙÙÙاÙÙا Ø¥ÙÙاÙ٠اÙÙÙØ°ÙÙÙ٠صÙبÙرÙÙا٠ÙÙÙ
Ùا ÙÙÙÙÙÙÙاÙÙØ¢ Ø¥ÙÙاÙÙ Ø°ÙÙ ØÙظÙ٠عÙظÙÙÙ
Ù - ÙÙØ¥ÙÙ
ÙÙا ÙÙÙزÙغÙÙÙÙÙÙ Ù
ÙÙ٠اÙØ´ÙÙÙÙØ·ÙÙÙÙ ÙÙزÙغ٠ÙÙاسÙتÙعÙذ٠بÙاÙÙÙÙÙ٠إÙÙÙÙÙÙ ÙÙÙ٠اÙسÙÙÙ
ÙÙع٠اÙÙعÙÙÙÙÙ
Ù ï´¾
(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient Ù and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).
In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned'), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, 'The Arabs say, `So-and-so has Tashaytan,' when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).' Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah said,
ï´¿ÙÙÙÙØ°ÙÙÙÙ٠جÙعÙÙÙÙÙا ÙÙÙÙÙÙÙ ÙÙبÙÙÙ٠عÙدÙÙÙا٠شÙÙÙÙØ·ÙÙÙ٠اÙØ¥ÙÙÙس٠ÙÙاÙÙجÙÙÙÙ ÙÙÙØÙ٠بÙعÙضÙÙÙÙ
٠إÙÙÙ٠بÙعÙض٠زÙØ®ÙرÙÙ٠اÙÙÙÙÙÙÙ٠غÙرÙÙراÙï´¾
(And so We have appointed for every Prophet enemies Ù Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).
In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,
«ÙÙا Ø£ÙبÙا Ø°Ùر٠تÙعÙÙÙÙذ٠بÙاÙÙÙÙ Ù
ÙÙÙ Ø´ÙÙÙاطÙÙÙ٠اÙÙØ¥ÙÙÙس٠ÙÙاÙÙجÙÙÙÙ»
(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, 'I asked him , `Are there human devils' He said, (Yes.)' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,
«ÙÙÙÙØ·Ùع٠اÙصÙÙÙÙاة٠اÙÙÙ
ÙرÙØ£ÙØ©Ù ÙÙاÙÙØÙÙ
Ùار٠ÙÙاÙÙÙÙÙÙب٠اÙÙØ£ÙسÙÙÙدÙ»
(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, 'I said, `What is the difference between the black dog and the red or yellow dog' He said,
(The black dog is a devil.).'
Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, 'By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.' This Hadith has an authentic chain of narrators.
The Meaning of Ar-Rajim
Ar-Rajim means, being expelled from all types of righteousness. Allah said,
ï´¿ÙÙÙÙÙÙد٠زÙÙÙÙÙÙÙا اÙسÙÙÙ
Ùآء٠اÙدÙÙÙÙÙÙا بÙÙ
ÙصÙÙبÙÙØÙ ÙÙجÙعÙÙÙÙÙÙÙÙا رÙجÙÙÙ
ا٠ÙÙÙÙØ´ÙÙÙÙÙØ·ÙÙÙÙï´¾
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).
Allah also said,
ï´¿Ø¥ÙÙÙÙا زÙÙÙÙÙÙÙا اÙسÙÙÙ
Ùآء٠اÙدÙÙÙÙÙÙا بÙزÙÙÙÙة٠اÙÙÙÙÙÙÙÙب٠- ÙÙØÙÙÙظا٠Ù
ÙÙÙ ÙÙÙÙÙ Ø´ÙÙÙØ·ÙÙÙÙ Ù
ÙÙارÙد٠- ÙاÙÙ ÙÙسÙÙÙ
ÙÙعÙÙÙ٠إÙÙÙ٠اÙÙÙ
ÙÙإ٠اÙاÙÙعÙÙÙÙ ÙÙÙÙÙÙØ°ÙÙÙÙÙÙ Ù
ÙÙ ÙÙÙÙ٠جÙاÙÙب٠- دÙØÙÙرا٠ÙÙÙÙÙÙÙ
٠عÙذاب٠ÙÙاصÙب٠- Ø¥ÙÙاÙÙ Ù
ÙÙÙ Ø®ÙØ·ÙÙ٠اÙÙØ®ÙØ·ÙÙÙØ©Ù ÙÙØ£ÙتÙبÙعÙÙÙ Ø´ÙÙÙاب٠ثÙاÙÙب٠﴾
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).
Further, Allah said,
ï´¿ÙÙÙÙÙÙد٠جÙعÙÙÙÙÙا ÙÙ٠اÙسÙÙÙ
Ùاء٠بÙرÙÙجÙا ÙÙزÙÙÙÙÙÙÙÙÙÙا ÙÙÙÙÙÙÙظÙرÙÙÙÙ - ÙÙØÙÙÙظÙÙÙÙÙÙا Ù
ÙÙ ÙÙÙÙÙ Ø´ÙÙÙØ·ÙÙÙ٠رÙÙجÙÙÙ
Ù - Ø¥ÙÙاÙÙ Ù
ÙÙ٠اسÙتÙرÙÙ٠اÙسÙÙÙ
Ùع٠ÙÙØ£ÙتÙبÙعÙÙÙ Ø´ÙÙÙاب٠Ù
ÙÙبÙÙÙÙ ï´¾
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).
There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people's hearts. The first meaning is more popular and accurate.
The Companions started the Book of Allah with Bismillah:
tafsir ibn kathir pdf bahasa melayu.rar [Full version]
Direct download
TAFSIR IBN KATHIR
From 4shared
terjemah tafsir jalalain bahas
From 4shared
14bb310f
From 4shared
tafsir ibn kathir all 10 volumes.pdf.pdf
From 4shared.com35.99 MB
Tafsir Ibn Kathir (10 Volumes).pdf
From 4shared.com31.54 MB
Tafsir Ibn Kathir (17th Part).pdf
From mediafire.com 20.71 MB
Tafsir Ibn Kathir (18th Part).pdf
From mediafire.com 10.72 MB
tafsir ibn kathir all 10 volumes.pdf.pdf
From 4shared.com 35.99 MB
Tafsir ibn kathir 4th 5th 6th and 7th part pdf
From mediafire.com (25 MB)
Tafsir ibn kathir 15th part pdf
From mediafire.com (77 MB)
Tafsir ibn kathir 1st 2nd and 3rd part pdf
From mediafire.com (25 MB)
Tafsir ibn kathir surah 67 to 114 pdf
From 4shared.com (33 MB)
Tafsir ibn kathir all 10 volumes pdf pdf
From 4shared.com (36 MB)
Our goal is to provide high-quality video, TV streams, music, software, documents or any other shared files for free!
Registered users can also use our File Leecher to download files directly from all file hosts where it was found on. Just paste the urls you'll find below and we'll download file for you!
If you have any other trouble downloading tafsir ibn kathir pdf bahasa melayu post it in comments and our support team or a community member will help you! Nova system connect midi.
Comments are closed.
|
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |