Topic: The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an

[Hadi]

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PREFACE
 

Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur?an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path.  We ask Allah to raise the rank of the kind Al [1] and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them.
          

The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur?an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur?an.  The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur?an and to the benefit of taking lessons from the stories narrated therein.

 Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise of reward (wa^d), and many other benefits.


The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (30th) part of the Qur?an (Juz? ^Amma) and the Opening Chapter (Surah al-Fatihah).  We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable interpretation that was compiled by the Research Division of the Association of Islamic Charitable Projects and is entitled ?AD-DURR AL-MASUN FI TAFSIR JUZ? ^AMMA YATASA?LUN.?
 

We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an (Juz' ^Amma) and Surah al-Fatihah."

We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a reason for our expeditious passage over Assirat [2]and salvation in the Hereafter.

 
___________________ ___________________ ___________________ _______________
[1] Family members.

[2]  The bridge stretching over Hellfire to which all the humans will come. It begins at the changed Earth and ends before Paradise.   

[Hadi]

INTRODUCTION



         It is Islamically unlawful to translate the ayahs of the Qur’an word for word into other languages.  Allah said:  {? ? ? ?} (Surah Taha, 113).  This ayah means:  [We have revealed the Qur’an in the Arabic language.]  In another ayah, Allah informed us that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning is explicit in the saying of Allah:  {??? ?} (Surah ash-Shu^ara’, 195). 

Moreover, the richness contained in the vocabulary of the Arabic language is non-existent in other languages.  For instance, the Arabic word qur'  (?  ) may refer to the menstrual period and/or to the cleanliness period of the woman.

Allah revealed many Holy Books to His Prophets.  Shaykh Shamsud-Din ar-Ramliyy mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books numbered one hundred and four (104).  Fifty (50) of these were revealed to Prophet Shith (Seth), thirty (30) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten (10), other than the Torah, to Prophet Musa (Moses).  The last four (4) revealed Holy Books were:

 

1.      The Torah, revealed in the Hebrew language to Prophet Musa (Moses)
2.      The Zabur, revealed in the Hebrew language to Prophet Dawud (David)
3.      The Injil, revealed in the Syriac language to Prophet ^Isa (Jesus)
4.      The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu ^alayhi wa sallam.
 

Of these books, the Qur’an is the only Holy Book which remains intact and unchanged to this day.  It is the lasting miracle revealed to Prophet Muhammad, sallallahu ^alayhi wa sallam, which Allah protected from being perverted.
 

The complaints of non-Arabic speaking Muslims at large emanate mainly from the absence of reliable interpretations of the Qur’an in their own respective mother tongues.  Sadly, most of the available translations are unsatisfactory and dangerous, because the methodologies used in producing these translations deviate from what is permissible under the rules of the Religion.


Because the Qur’an was specifically revealed in the Arabic language does not mean it is meant only for Arabic speaking people to read and understand.  On the contrary, Islam, the religion of all the prophets, is pronounced the only true religion for all people[1]; therefore its terms and teachings must also be attainable by non-Arabic speaking people.

The religious prohibition is in translating the verses of the Qur’an word for word and claiming these are the expressions revealed by Allah to Prophet Muhammad , sallallahu ^alayhi wa sallam.  What is permissible, however, is to explain the meanings of the verses of the Qur'an in other languages.
 
Interpreting the meanings of the Qur'an require qualified scholars who have the necessary scholastic tools. Many renowned scholars of interpretation have authored precious books. Ibn Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that Muslim scholars hold as highly reputable and credible. Translating similar works constitutes a proper methodology of spreading the meanings of the Glorious Qur'an into other languages.

The overall layout of this book consists of giving a general interpretation of the meanings of each individual verse (ayah) in table form, with the English interpretation in the left column and the corresponding verse in Arabic in the right column.  A more detailed interpretation of each verse follows the table format in the body of the book.  Transliterated words are italicized and the following transliteration system has been adopted for this work:
 
___________________ ___________________ ___________________ ___________________ _______
[1] Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are Muhammad, Ibrahim, Musa, ^Isa and Nuh.

[Devoted]

May Allah reward you brother, keep going.

[Hadi]

I will InchaAllah soon..

Thanks for your encouraging words...please make Du^a for me...

[princess123]

may Allaah reward you for your efforts and bless you dear brother  :-)  :-)

[samsparky]

aameen, May Allaah give you the strength to complete it.  :-)

Very very useful bro.

[Hadi]

THE ISTI^ADHAH
 
? ?? ?? ?

(A^udhu billahi minash-shaytanir-rajim)

(I seek Allah’s protection from the harm of the deprived and expelled Devil.)

 

The meaning of the isti^adhah is:  I seek the protection of Allah to preserve me against the harm of Satan, who is a deviant and transgressing blasphemer among the jinn.

 

By scholarly consensus, the isti^adhah, or seeking Allah’s protection from the devil, is not a part of the Qur’an.  However, the saying of most of the scholars (jumhur) is that it is liked for one to begin with the isti^adhah before starting to recite the Qur’an.  It was mentioned by some that one says the isti^adhah after finishing reciting the Qur’an relying on the saying of Allah in Surah an-Nahl, 98:

{? ?? ?? ? ?}

However, the jumhur said that the meaning of this ayah is:  [If you want to recite the Qur’an start with the isti^adhah].  The same technique is used in the hadith of the Prophet , sallallahu ^alayhi wa sallam, narrated by al-Humaydiyy and at-Tabaraniyy:  << ? ? >> which means:  <<If you want to eat, start by mentioning the name of Allah.>>

 

Ar-rajim () means the one who is deprived from any goodness, or the one who is expelled and degraded.

[Hadi]

SURAH AL-FATIHAH

Makkiyyan,comprised of seven (7) ayahs.

 

Ayah
   
? ?? ?(1)

Meaning

1. I start with the name of Allah, Who is ar-Rahman and ar-Rahim.    


? ?? ?(2)
2. Praise be to Allah, the Lord of the Worlds,    

?? ?(3)
3. Who is ar-Rahman and ar-Rahim,    

? ??(4)
4. The Owner of the Day of Judgment.    

?? ?? ? ??(5)
5. We worship You and seek Your aid.    

?? ? ??(6)
6. Keep us guided on the Straight Path,    


? ? ? ? ? ??(7)
7. The path of those on whom You have bestowed the Correct Religion; The path of those whose share is not punishment, and the path of those who are not astray.

THE EXPLANATION

? ?? ?
          This verse (ayah) is called 'the basmalah.'  According to Imam ash-Shafi^iyy the basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid.  Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of the Fatihah.  Every chapter (surah) of the Qur’an starts with the basmalah except for one, Surah Bara’ah.  Moreover, following the methodology of the Qur'an, it became the habit of the salaf [1]  and the khalaf[2]  to start their written works with the basmalah.

          It is recommended (sunnah) and not obligatory (wajib) to start every religiously important matter with the basmalah, excluding those matters that the rules of the Religion prescribed begin with other than the basmalah.  Examples of religiously important matters which do not start with the basmalah are the prayer, which starts with the takbir [3], and the supplication, which starts with the hamdalah [4].

          One is forbidden to start prohibited matters with the basmalah.  For example, it is sinful for one to say ‘bismillah’ just as one starts to drink alcohol, a prohibited matter.  Moreover, some Hanafiyy scholars said if one starts drinking alcohol with saying bismillah, one blasphemes.  However, the correct judgment in this matter depends upon the person’s intention in his saying.  If ones intention in saying the basmalah when drinking alcohol was to seek blessings, one blasphemes.  However, if ones intention was to seek protection from the harm of the alcohol one is drinking, one is sinful for that, but does not blaspheme.  On the other hand, starting any disliked (makruh) matter with the basmalah is judged as makruh.[5]

          The preposition (al-jar) and its object (al-majrur) in the word bismi ()  [ba’ (??) and ism () respectively] of the basmalah indicate either a verb such as abda’ (?) which means ‘I start’ or a noun such as ibtida'i (?) which means ‘my starting.’  So bismillah ( ?) means ‘I start with the name of Allah’ or ‘my starting is with the name of Allah.

          The word Allah (?) is the Name of the Creator whose non-existence is impossible to be perceived in the mind.  Allah is the One and Only Deserving of all praises.  The name Allah (?) is not derived from another root word.
___________________ ___________________ ___________________ ___________________ ___________________ __
[1] The scholars of the first three hundred years after the immigration of the Prophet.

[2] The scholars who came after the salaf.

[3] Saying Allah akbar, (? ? )

[4] Saying al-hamdu lillah, (?? ).

[5] The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah) leaves out doing, one is rewardable.

[Hadi]

2.  {??? ? ?? ?}       

          Al-hamd (??) is the verbal praising by the tongue for the optional endowments bestowed upon one.  In saying al-hamdulillah ( ?) one is praising Allah praises that befit Him for the endowments and generosities He chose to bestow upon us without Him being obligated to do so.  Rubbil-^alamin (?? ?) means the 'Lord i.e., the Owner of the Worlds.'  The singular form of al-^alamin (??) is al?^alam () and al?^alam is everything other than Allah.  The world was called ^alam (?) because it is an indicator (^alamah, ??), that is, the existence of this world indicates and proves Allah exists.

 

3.  {?? ?}                 


          Ar-Rahman ?)) is among the names exclusive for Allah.  It is not permissible to name other than Allah, ar-Rahman. Ar-Rahman means, 'Allah’s mercy accommodates the believer as well as the blasphemer in this world, and He is the One Who will be merciful to only the believers in the Hereafter.'  In confirming this meaning, Allah said in Surah al-’A^raf, 156:

{?? ?? ?? ?? ? ?}.


         Ar-Rahim () is the One Who is merciful to the believers.  In confirming this meaning, Allah said in Surah al-Ahzab, 43:

{? ? ??}.


            Ar-Rahman and ar-Rahim are both derived from the root word rahima ().  According to the rules of forming derivations in Arabic, an additional letter in the structure of the word enhances its meaning.  The name ar-Rahman has an additional letter in its construction nun (?) not present in the name ar-Rahim, and as such has a broader meaning.

 

4.  {? ??}                

          Malik () means 'Allah is the Owner of all His creations and the One Who manages the creations as He wills.'  Yawmid-Din ( ?) is the Day of Judgment, i.e., the Day of Reward and/or Punishment.  Indeed, Allah is the Owner of this world and the Hereafter.  Allah specified that He is the Owner of the Day of Judgment to reflect the importance of that day on which intense horrors take place.

 

5.  {?? ?? ? ??}      

          This ayah means:  [O Allah, be generous to us by bestowing upon us the continual guidance along the path of Islam.]  Allah is the only One Who deserves from one the extreme humbleness and ultimate submission.  He is the One to be asked for goodness and for perpetuity of guidance, because the hearts are controlled by Allah.  This ayah denotes that one seeks the special help from Allah, i.e., Allah is the One Who creates what is beneficial for His slave in his livelihood.  However, this ayah does not mean that it is forbidden to seek any kind of help from other than Allah.  This is confirmed by the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by at-Tirmidhiyy:
<<?? ?? ?? ?? ?? ?? ?>>

This means:  <<Allah shall aid the slave as long as the slave indulges in aiding his fellow brother.>>

 

6. {?? ? ??}      

          This ayah means:  [O Allah, be generous to us by bestowing upon us the continual guidance along the Path of Islam.]

 

7.       {? ? ? ? ? ??}

          This ayah elucidates that the Path (as-Sirat, ) is the path of the Religion that Allah generously bestowed upon the prophets and the angels {? ? ?}, and is the path of those whose share is not eternal punishment {??? ?} and the path of those who do not go astray {? }.

 

SAYING Amin (??) AT THE END OF RECITING THE FATIHAH

The word, Amin, means ‘O Allah, grant us what we are asking’.  Saying Amin at the end of reciting the Fatihah is, by consensus, not part of the Qur’an.  Rather it is a recommended (sunnah) matter to do so.  Imam al-Bukhariyy and the authors of the books of Sunan narrated the hadith:

<< ? ?? ?? ??>>

This means:  <<If the imam says:  ghayril-maghdubi ^alayhim, waladdallin
{??? ? ? ??}, say,  'Amin.'>>

[Maria H]

Masha'Allah brother Hadi
A wonderful Topic
May Allah Bless You