Ruling on Women Travelling alone without a Mahram - Dr.Mutlaq Jaasir Hafidhahullaah

https://youtu.be/moffNnJ4qHs

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Tafseer of Qur'aan by using Qur'aan

Taken and translated from the lecture of ash-Shaykh Dr. Waleed as-Sa'eedaan hafidhahullaah

The most authentic method of Qur’anic interpretation is interpreting the words of Allah by the words of Allah. The most sound approach to tafsīr is to interpret the speech of Allah through the speech of Allah itself.

This method is referred to by the scholars—may Allah have mercy on them—as tafsīr al-Qur’ān bil-Qur’ān (interpreting the Qur’an by the Qur’an). The imams of Ahl al-Sunnah wa’l-Jamā‘ah have excelled greatly in this approach to tafsīr.

Among the foremost who excelled in this method was Imām al-Shanqīṭī رحمه الله, who devoted an entire tafsīr to it, titled Aḍwā’ al-Bayān fī Tafsīr al-Qur’ān bil-Qur’ān. Likewise, Ibn Kathīr excelled in this approach, and before him Imām Ibn Jarīr al-Ṭabarī رحمه الله. Even before them were the righteous predecessors (al-salaf al-ṣāliḥ), and before the salaf were the Companions of the Messenger of Allah ﷺ. In fact, even before the Companions, the Messenger himself ﷺ explained some verses of the Qur’an by means of other verses.

This, then, is the most authentic method of tafsīr without exception. So, O student of knowledge, if you find the explanation of a verse in another verse, then cling to that interpretation firmly with your molar teeth. For the one who speaks is most knowledgeable of what he says and most aware of the meaning of his own words, more so than anyone else.

As the poet said, and as the proverb states:
“The people of Makkah know its mountain paths best.”

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Qur'aan ki Tafseer Qur'aan ke Zariye

(Shaykh Dr. Waleed as-Sa'eedaan hafidhahullaah ke dars se lekar tarjuma kiya gaya hai)

تیسرا قاعدہ:
قرآن کی تفسیر کا سب سے زیادہ صحیح طریقہ یہ ہے کہ اللہ کے کلام کی تفسیر اللہ ہی کے کلام کے ذریعے کی جائے۔ قرآن کی تفسیر کا سب سے مضبوط اور معتبر طریقہ یہ ہے کہ اللہ کے کلام کو اسی کے کلام کے ذریعے سمجھا جائے۔

اور اس طریقے کو اہلِ علم رحمہم اللہ نے تفسیر القرآن بالقرآن کا نام دیا ہے۔ اہلِ سنت والجماعت کے ائمہ، جنہوں نے علمِ تفسیر میں قدم رکھا، اس طریقے میں غیر معمولی مہارت رکھتے تھے۔

اور اس میدان میں سب سے نمایاں نام امام شنقیطی رحمہ اللہ کا ہے، کیونکہ انہوں نے خاص طور پر اسی اصول پر ایک مکمل تفسیر تصنیف کی اور اس کا نام أضواء البيان في تفسير القرآن بالقرآن رکھا۔

اسی طرح ابن کثیر نے بھی اس طریقے میں کمال دکھایا، اور ان سے پہلے امام ابن جریر طبری رحمہ اللہ۔ بلکہ ان سب سے پہلے سلفِ صالحین، اور سلف سے پہلے رسول اللہ ﷺ کے صحابہ کرام تھے۔

بلکہ صحابہ کرام سے بھی پہلے خود رسول اللہ ﷺ نے بعض آیات کی تفسیر قرآن ہی کی دوسری آیات کے ذریعے فرمائی۔

پس یہ تفسیر کا بالکل سب سے صحیح طریقہ ہے۔ اے طالبِ علم! اگر تم کسی آیت کی تفسیر کسی دوسری آیت میں پاؤ،

تو اس تفسیر کو مضبوطی سے تھام لو، اپنے داڑھ کے دانتوں سے پکڑ لو، کیونکہ جو کلام کہتا ہے وہ اپنے کلام کے معنی کو دوسروں سے زیادہ بہتر جانتا اور سمجھتا ہے۔

اور جیسا کہ شاعر نے کہا، اور جیسا کہ ایک معروف کہاوت ہے:
“مکہ کے لوگ اس کے پہاڑی راستوں کو سب سے بہتر جانتے ہیں۔”

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Shirk with Allaah and Rights of people are NOT forgiven if a person dies upon it

Shirk (associating partners with Allah) and the rights of creation do not fall within the scope of forgiveness.
﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ﴾

Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills.

Shirk is not forgiven with respect to the right of Allah because it is a direct violation of His right.

Likewise, the rights of created beings are not forgiven. Whoever dies while his record contains slander, backbiting, theft, or unlawfully consuming people’s wealth will be held accountable for it on the Day of Resurrection. Allah does not waive these rights nor forgive them without restitution.

The Prophet ﷺ explained that the records with Allah are three: one that is forgiven, one that is not forgiven, and one that is not left unattended.

«الدواوين عند الله عز وجل ثلاثة: ديوان يُغفر، وديوان لا يُغفر، وديوان لا يُترك»

The record that is not left unattended refers to injustice committed by people against one another.

Retribution is inevitable. Even martyrdom in the path of Allah does not absolve a person of the rights owed to people.

The Prophet ﷺ said that a martyr is forgiven at the first drop of his blood, except for debt.

«يُغفر للشهيد عند أول دفعة من دمه إلا الدَّين»

Therefore, a person of reason must be cautious that nothing involving shirk or the rights of people is written in his record.

Return the rights of people while you are alive, before death arrives. After death, claiming that others had rights over you will be of no benefit.

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Examples of Tafseerul Qur'aan bil-Qur'aan

Among these examples is the statement of Allah, the Exalted: “And when We parted the sea for you and saved you” [Al-Baqarah: 50].

Here, Allah the Exalted did not clarify the manner in which the sea was parted, but He clarified it in another verse in His statement: “Strike the sea with your staff, and it split, and each part became like a great mountain” [Ash-Shu‘arā’: 63].

Meaning, like a massive mountain—one mountain on this side and one on that side; a mountain of waves here and a mountain of waves there—while between them was a path suitable for walking upon, by the power of Allah the Exalted.

Likewise is the statement of Allah, the Exalted: “And We drowned the family of Pharaoh” [Al-Baqarah: 50].

Here, Allah the Exalted did not clarify the manner of their drowning, but He clarified it in Surah Yunus in His statement: “So Pharaoh pursued them with his soldiers in tyranny and aggression until, when drowning overtook him, he said: ‘I believe that there is no deity except the One in whom the Children of Israel believe, and I am among the Muslims’” [Yunus: 90].

And the verses conveying this meaning are many.

Likewise is the statement of Allah, the Exalted: “And We appointed for Moses forty nights” [Al-Baqarah: 51].

Allah the Exalted did not clarify whether the forty nights were given together or separately, but He clarified in another verse that the appointment occurred in two stages: the first appointment was for thirty nights, and the second completed them with ten more, as stated in Surah Al-A‘raf: “And We appointed for Moses thirty nights and completed them with ten” [Al-A‘raf: 142].

Thus, this represents one of the greatest principles in Qur’anic interpretation.

🌿Qur'aan ki Tafseer Qur'aan ke Zariye🌿 ki kuch misaalen

ان مثالوں میں اللہ عز وجل کا یہ فرمان بھی شامل ہے: “اور جب ہم نے تمہارے لیے سمندر کو چیر دیا اور تمہیں نجات دی” [البقرہ: 50]۔

یہاں اللہ عز وجل نے یہ وضاحت نہیں فرمائی کہ سمندر کس طریقے سے پھاڑا گیا، لیکن ایک دوسری آیت میں اس کی وضاحت فرما دی، جیسا کہ اللہ تعالیٰ کا فرمان ہے: “اپنی لاٹھی سمندر پر مارو، تو وہ پھٹ گیا، اور اس کا ہر حصہ ایک عظیم پہاڑ کی طرح ہو گیا” [الشعراء: 63]۔

یعنی ایک بہت بڑے پہاڑ کی مانند—ایک پہاڑ اِس جانب اور ایک پہاڑ اُس جانب، اِدھر لہروں کا پہاڑ اور اُدھر لہروں کا پہاڑ—اور ان دونوں کے درمیان اللہ عز وجل کی قدرت سے چلنے کے قابل راستہ موجود تھا۔

اسی طرح اللہ عز وجل کا یہ فرمان ہے: “اور ہم نے فرعون والوں کو غرق کر دیا” [البقرہ: 50]۔

یہاں اللہ عز وجل نے ان کے غرق ہونے کی کیفیت بیان نہیں کی، لیکن سورۃ یونس میں اس کی وضاحت فرما دی، جیسا کہ اللہ عز وجل کا فرمان ہے: “پس فرعون اور اس کے لشکروں نے سرکشی اور زیادتی کے ساتھ ان کا پیچھا کیا، یہاں تک کہ جب اسے ڈوبنے نے آ لیا تو اس نے کہا: میں ایمان لایا کہ کوئی معبود نہیں مگر وہی جس پر بنی اسرائیل ایمان لائے، اور میں مسلمانوں میں سے ہوں” [یونس: 90]۔

اور اس مفہوم پر دلالت کرنے والی آیات بہت زیادہ ہیں۔

اسی طرح اللہ عز وجل کا یہ فرمان ہے: “اور ہم نے موسیٰ سے چالیس راتوں کا وعدہ کیا” [البقرہ: 51]۔

اللہ عز وجل نے یہاں یہ وضاحت نہیں فرمائی کہ یہ چالیس راتیں اکٹھی تھیں یا الگ الگ، لیکن ایک دوسری آیت میں واضح فرما دیا کہ یہ وعدہ دو مرحلوں میں تھا: پہلا وعدہ تیس راتوں کا تھا، اور پھر ان راتوں کو مزید دس راتوں سے مکمل کیا گیا، جیسا کہ سورۃ الاعراف میں اللہ عز وجل کا فرمان ہے: “اور ہم نے موسیٰ سے تیس راتوں کا وعدہ کیا اور انہیں دس سے پورا کیا” [الاعراف: 142]۔

پس یہ قرآن کی تفسیر قرآن ہی کے ذریعے کرنے کے عظیم ترین اصولوں میں سے ایک ہے۔

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📖✨ Certificate Course in Tajwīd ✨📖

📝 Explanation of the Classical Poem " Tuḥfatul Aṭfāl fī Tajwīd al-Qur’ān "

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3 Years Shariah course (3 saalaa Shariah course)

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3 Years Shariah course

Sample Class - Book 1 (Aadaab ad-Daarish wa al-Mudarris)

etiquettes of the student and the teacher by al-Qaasimi rahimahullaah

Class 1 Part 1

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3-Year Shariah Course

The number of registrants in the fifth batch has exceeded 6,500 male and female students.

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4. Explanation of Manzoomah al-Bayqooni (Certificate)

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5. Explanation of Manzoomah Tuhfatul Atfaal (Certificate)

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