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Dedicated to providing reliable translations from the works of tafsir written or recommended by our salafi scholars

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Article Schedule for the Next Four Weeks

We continue with our regular schedule of new translations every Monday and Thursday.

We will continue with monthly series for the first three posts of each month: 1) Parables of the Qur'an, 2) al-Tafsir al-Muyassar - surah al-Baqarah, and 3) assorted Qur'an benefits

Our tentative schedule is:

(1/03) - The Parable of the Man with Two Gardens: Tafsir al-Sa’di

(1/06) - Tafsir of Surah al-Baqarah 253-257: al-Tafsir al-Muyassar

(1/10) - Assorted Qur’an Benefits #45

(1/13) - The Entire Qur’an Revolves Around al-Tawheed – Ibn al-Qayyim

(1/17) - The Place of Asbab al-Nuzool in Understanding an Ayah: Sheikh ‘Abdullah al-Awaaji

(1/20) - "If You Forgive Them, Then You are Certainly Almighty, All-Wise": Tafsir al-Baghawi

(1/24) - Transmitted Explanations and Linguistic Explanations: ibn Hajr

(1/27) - Which Comes First, Glad Tidings or Warnings?: Badr al-Deen ibn Jama’ah

(12/30) - Your Time is Either For You or Against You: Imam al-Sa’di

Visit the Tulayhah website at tulayhah.wordpress.com to explore previously published material.

BaarakAllaahu feekum!
Allah recounts part of the story of al-Samiri in surah Taha [20] by saying:

[قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ * قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي *‏ قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ]

Moosaa said, "And what is your case, O Samiri?" * He said, "I saw what they did not see, so I took a handful of the messenger's traces and threw it, and thus did my soul suggest to me." * Moosaa said, "Then go away. So your punishment in this life is that you will say, 'do not touch'. ..." [95-97]

Commenting on this worldly punishment, ibn Kathir wrote:

[ أي : كما أخذت ومسست ما لم يكن أخذه ومسه من أثر الرسول ، فعقوبتك في الدنيا أن تقول : " لا مساس " أي : لا تماس الناس ولا يمسونك . ـ]

Meaning: Just as you took and touched some of the messenger's traces which you were not supposed to take or touch, then your punishment in this worldly life is that you will say, "do not touch" - i.e. you will not touch people nor will they touch you.

[Tafsir ibn Kathir 5/313-314]
New Post The Biography of ibn Mujahid: al-Dhahabi

Abu Bakr ibn Mujahid [died 324 AH] is sometimes referred to as مسبع السبعة or "the one who chose the seven" because of his role in selecting the seven qiraa'aat that are widely recited today until today. Learn more about this master reciter, teacher and scholar from the famous historian Shams al-Deen al-Dhahabi.

Look for some similar forthcoming translations about some of the contemporaries of ibn Mujahid: ibn Shanabudh and ibn Miqsam.

While listing a number of qualities of the righteous ones in surah al-Ahzab [33], Allah lists the following two qualities in succession:

[وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ]

... and the fasting men and the fast women, and the men who guard their private parts and the women who guard their private parts ... [35]

Commenting of this, al-haafidh ibn Kathir wrote:

[ولما كان الصوم من أكبر العون على كسر الشهوة - كما قال رسول الله صلى الله عليه وسلم : " يا معشر الشباب ، من استطاع منكم الباء فليتزوج ، فإنه أغض للبصر ، وأحصن للفرج ، ومن لم يستطع فعليه بالصوم فإنه له وجاء " - ناسب أن يذكر بعده : ( والحافظين فروجهم والحافظات ) ]

Since fasting is one of the most significant aids in combating ones' lowly desires - as Allah's Messenger said, "O youths, any of you who can afford it should get married, for it helps to lower the gaze and protect the private parts. And any of you who cannot, then he should fast, for that is a means of restraint for him" - then it is fitting that He would go on to mention, "the men who guard their private parts and the women who guard their private parts."

[Tafsir ibn Kathir 6/420]
New Post Assorted Qur’an Benefits #45

We continue with our monthly series gathering the short benefits originally published on our social media channels and giving them a more permanent home on the Tulayhah website.

Allah says in surah al-Baqarah [02]:

[وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ]

... and We gave 'Eesaa the son of Maryam clear proofs and supported him with the Ruh al-Qudus ... [87]

In part of his commentary on this, Imam ibn Jarir al-Tabari wrote:

[وإنما سمى الله تعالى جبريل "روحا " وأضافه إلى "القدس " ، لأنه كان بتكوين الله له روحا من عنده ، من غير ولادة والد ولده ، فسماه بذلك "روحا " ، وأضافه إلى "القدس " - و "القدس " ، هو الطهر - كما سمي عيسى ابن مريم "روحا " لله من أجل تكوينه له روحا من عنده من غير ولادة والد ولده . وقد بينا فيما مضى من كتابنا هذا ، أن معنى "التقديس " : التطهير ، و"القدس " - الطهر]

The reason why Allah refers to Jibril as a *ruh* - "spirit" - and attaches the description of *al-qudus* to him is because Allah made him as a spirit that came from Him, not having been born and without any father. So because of that, Allah called him a *ruh* and described him as *al-qudus* - and *al-qudus* means pure.

And this is like how He called 'Eesaa the son of Maryam a *ruh* of Allah, since Allah made him as a spirit that came from Him, not having been born and without any father.

And we have previously explained in this book of ours that the meaning of *al-qudus* is "pure".

[Tafsir al-Tabari 2/322]
New Post The Story of Ibn Shananudh: al-Dhahabi

Last week we published Imam al-Dhahabi’s biography of Abu Bakr ibn Mujahid, the famous scholar of the qiraa’aat who made the list of the seven reciters that is still commonly used today. This week, learn about one of his contemporaries, Abu’l-Hasan ibn Shanabudh, and the controversy surrounding his recitation.

In the beginning of his explanation of surah al-Baqarah, Imam al-Baghawi wrote:

[ وقيل الإيمان مأخوذ من الأمان فسمي المؤمن مؤمنا لأنه يؤمن نفسه من عذاب الله والله تعالى مؤمن لأنه يؤمن العباد من عذابه . ]

Some say that the word "eemaan" - faith - is derived from the word "amaan" - safety - and that the "mu'min" - believer - is called a mu'min because he has protected himself from Allah's punishment, and that Allah is called "Mu'min" because He protects the servants from His punishment.

[Tafsir al-Baghawi 1/61]
In his discussion of surah al-Masad [111], ibn Taymiyah pointed out:

[ويكون القرآن قد عمم الأقسام الممكنة في الزوجين وهي أربعة إما كإبراهيم وامرأته وإما هذا وامرأته وإما فرعون وامرأته وإما نوح وامرأته ولوط ]

The Qur'an has generally referred to the different potential combinations of spouses, and they fall into four categories:

-Like Ibrahim and his wife [i.e. a believing husband and believing wife]

-or this man [Abu Lahab] and his wife [i.e. a disbelieving husband and disbelieving wife]

-or Fir'awn and his wife [i.e. a disbelieving husband and believing wife]

-or Nuh and his wife, or likewise with Lut [i.e. a believing husband and disbelieving wife]

[Majmoo' al-Fataawaa 16/603]
In the beginning of his explanation of surah al-Baqarah, Imam al-Baghawi wrote the following regarding the meaning of the word "al-shaytaan":

[وأصله - يعني : الشيطان - البعد يقال بئر شطون أي بعيدة العمق . سمي الشيطان شيطانا لامتداده في الشر وبعده من الخير]

And the root meaning of the word "shaytaan" is: being far away. For instance, one says, "a *shutoon* well" to refer to a well whose bottom is very deep. And the Shaytaan is called "shaytaan" due the extent of his evil and how far he is from good.

[Tafsir al-Baghawi 1/68]
The first command in the Mushaf comes near the beginning of surah al-Baqarah [02] where Allah says:

[يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ]

"O mankind, worship your Lord ..." [21]

Commenting on this, Imam al-Baghawi wrote:

[ ـ ( اعبدوا ) وحدوا قال ابن عباس رضي الله عنهما كل ما ورد في القرآن من العبادة فمعناها التوحيد]

"worship ..." meaning, single Him out for worship. Ibn 'Abbaas said: Every time 'ibadah (worship) is mentioned in the Qur'an, it is referring to al-tawheed.

[Tafsir al-Baghawi 1/72]
Allah criticizes the disbelievers in surah al-Baqarah [02] by saying:

[كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ]

"How can you disbelieve in Allah when you were dead and He brought you to life; then He will cause you to die, then He will bring you back to life, and then to Him you will be returned." [28]

Commenting on this, Imam al-Baghawi wrote:

[( وكنتم أمواتا ) نطفا في أصلاب آبائكم ( فأحياكم ) في الأرحام والدنيا ( ثم يميتكم ) عند انقضاء آجالكم ( ثم يحييكم ) للبعث ( ثم إليه ترجعون ) أي تردون في الآخرة فيجزيكم بأعمالكم]

"when you were dead" as sperm in your fathers' loins

"and He brought you to life" in the womb and into the world

"then He will cause you to die" when your time comes

"then He will bring you back to life" for the resurrection of the dead

"and then to Him you will be returned" that is, you will will be brought back in the hereafter so that you can be paid for your deeds.

[Tafsir al-Baghawi 1/77]
Allah begins many stories throughout the Qur'an by saying [وإذ] - which is often translated as "And when", such as in the first instance where this is found in the mushaf in surah al-Baqarah 30:

[وَإِذْ قَالَ رَبُّكَ]

"And when your Lord said ..."

Commenting on this, Imam al-Baghawi wrote:

[وقيل معناه واذكر إذ قال ربك وكذلك كل ما ورد في القرآن من هذا النحو فهذا سبيله وإذ وإذا حرفا توقيت إلا أن إذ للماضي وإذا للمستقبل وقد يوضع أحدهما موضع الآخر ]

Some say that it means: "And mention when your Lord said ...". Likewise, whenever this type of thing occurs in the Qur'an, then it should be understood in this way.

The words إذ and إذا are both connecting words that indicate time, however إذ is used for past while إذا is used for future, though it is possible for each to sometimes be used in the opposite way.

[Tafsir al-Baghawi 1/79]
Allah commands in surah al-Baqarah [02]:

[وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ]

"And seek help in sabr and prayer ..." [45]

Commenting on this in his tafsir, Abu Muhammad al-Baghawi wrote:

[( بالصبر والصلاة ) أراد حبس النفس عن المعاصي . وقيل أراد : الصبر على أداء الفرائض ، وقال مجاهد : الصبر الصوم ومنه سمي شهر رمضان شهر الصبر وذلك لأن الصوم يزهده في الدنيا والصلاة ترغبه في الآخرة ]

"... in sabr and prayer" - meaning: restraining oneself from acts of disobedience.

And some have said that is means to be steadfast in performing the obligatory deeds.

Mujahid said, "Sabr means fasting." An example of this usage is that the month of Ramadan is also called the month of Sabr. That is because fasting makes one less attached to this worldly life while prayer makes one more focused on the hereafter.

[Tafsir al-Baghawi 1/89]