مقدمة الجزء الثلاثون من التفسير

Introduction

In the Name of Allah, Most Gracious, Most Merciful.

The Holy Quran is an everlasting miracle for all times and place. Its gifts are ever-fresh and will never be exhausted. As the human intellect develops, it becomes more able to extract from the Qur’an and its Sciences that which suits the scientific developments that it has reached during its time. It is a Book of Guidance which contains scientific indications that will not oppose the human intellect in any period of time.

This interpretation is an attempt to contemplate upon the verses of the Book of Allah in submission to His Command:

﴿أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴾

“Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?” [Surah Muhammad: 24],

While at the same time, holding on to the guidance of our Prophet Muhammad (saw). For he was the one, upon whom the Qur’an was revealed. He had held on to it and acted upon it. Furthermore, he had been the walking Qur’an who had reflected it in his ways, life, behaviour, guidance, sayings, actions and knowledge which he had been tasked to deliver.

Thus, this comprehensive interpretation is an up-to-date attempt to pick up the gifts of the Qur’an that had not been exhausted during the period of revelation. These gifts are extended to all the other periods while embracing the development of the human intellect and the information obtained from new sciences to understand the text via thinking, reason and contemplation; that the Holy Qur’an commands:

﴿أَفَلَا يَعْقِلُونَ﴾     (Do they not reason?)

﴿أَفَلَا يَتَفَكَّرُونَ﴾  (Do they not think?)

﴿أَفَلَا يَتَدَبَّرُونَ﴾  (Do they not contemplate?)

)  ﴿أَفَلَا يَنْظُرُونَ﴾ Do they not see?)

 

And Allah is the Possessor of Guidance.

Ash-Sheikh Dr. Muhammad Abdul-Sattar As-Sayyid

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Foreword

 

This last Juz of the Holy Qur’an is concerned with the Iman (Faith) and with the belief in the unseen.

Indeed, the belief is connected with unseen something, it is not right to say: I believe in the existence of a pen that I am holding, as it is something which exists and can be seen. On the contrary, I believe in something which is unseen and is not subject to the senses that Allah (swt) has provided for human beings.

Therefore, these Surahs are concerned with the establishment of the Iman; The belief that Allah (swt) is The One and Only Who does not have partner and the belief in the Angels, Divine Books, Prophets, Day of Judgement and the Divine Decree.

This is the Islamic doctrine and for us the teachings of Islam are deep-rooted beliefs and not just passing thoughts, anecdotes or a culture, as wrongly understood by some people. These beliefs are then tied to our hearts; the mind thinks about them, becomes convinced of them and they are subsequently transferred from the mind to the heart.

 

 

 

 

We do not interpret the Qur’an in the same way it is interpreted by those who falsely interpret the verses concerning the sword and fighting. They wrongfully claim that these verses call for every Muslim to kill the non-Muslims.

Since even the Hadith has to be linked to other Hadith when we want to explain it, what more the Book of Allah U? Thus, the Holy Qur’an is interpreted firstly through the Qur’an itself.

For example, when Allah U says:

﴾وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنْ الْكَافِرِينَ﴿

“And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.” [Surah Al-Baqarah: 34],

we will not know that Iblis is of the jinn without referring to the verse in Surah Al-Kahf:

﴾فَسَجَدُوا إِلاَّ إِبْلِيسَ كَانَ مِنْ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ﴿

“they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord” [Surah Al-Kahf: 50].

Therefore, the Mufassir (Interpreter) has to have a grasp of the whole Qur’an. A person who wants to interpret Surah Al-Fatihah cannot do so if he does not know the interpretation of the other Surahs. This is because, many of the verses interpret each other and some verses provide the meanings of some other verses.

In this Tafseer, we will hold on to the following scholarly methodology which is employed by all Tafseer books:

Firstly: Interpreting the Holy Qur’an via the Qur’an.

Secondly: Interpreting the Holy Qur’an via the sayings, actions, behaviour and life of the Prophet r.

Thirdly: Interpreting the Holy Qur’an via the principles of interpretation observed by the great Mufassirin or Scholars of Tafseer.

Although we will not stray from the scholarly methodology that we have employed, we will also observe that which suits this age in accordance to the scientific standards. This is because, the Holy Qur’an contains verses concerning science and creation, verses connected to the laws of worship, verses concerning Akhlaq (morals) and also verses containing Qur’anic stories. We will talk about the importance of all these topics when the time comes.

However, a question might arise:

‘Why was the Qur’an sent in the form of “Ayaat” which means ‘verses’?

Why are they called the clear verses?

Why are these miracles named the clear verses?

All praises be to Allah.

May peace and salutations be upon our leader, The Prophet of Allah U. And may they be granted to his family, companions and those who follow him and continue his legacy.

Allah U has said in His Wise Book:

﴾كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الأَلْبَابِ ﴿

“This is a book which We have sent down to you, full of blessings, that they may ponder over its verses, and that men of understanding may receive admonition.” [Surah Sad: 29].

And our great Messenger r  has said:

((خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ))

“The best among you are those who learn the Qur’an and teach it”.[1]

Thus, this is an attempt to ponder on the verses of the Book of Allah U. It is not an interpretation of the Qur’an, as the Prophet r himself did not interpret the Qur’an, whereas it had been revealed upon his heart. Similarly, no contemplation, thorough study or recital and understanding of the Book of Allah U can be named an interpretation of it, as it had been sent down for every time and place, not only for a single specific period of time. If the Prophet r had wanted to interpret the Holy Qur’an, he could have done so, as he was the one who had first received it and acted upon it. However, explaining it and commenting on the Muhkam or Clear Verses was sufficient for him. And then, he left behind the Qur’anic gift wrapped up for the rest of the generations to discover its treasures and miracles according to their time and place. He had also been contented with interpreting the verses containing the necessary rulings for the people of his time and then left behind the rest of the verses wrapped up with scientific, intellectual and spiritual gifts, so that the human intellect in every time and place could obtain from them according to its needs and level of intellect.  

The Holy Qur’an is an everlasting miracle for all times and places. Its gifts are ever-fresh and will never be exhausted. As the human intellect develops, it becomes more able to extract from the Holy Qur’an and its Sciences that which suits the scientific developments that it has reached during its time. It is a Book of Guidance which contains scientific indications that will not oppose the human intellect in any period of time.

This encyclopaedia is an attempt to contemplate upon the verses of the Book of Allah U in submission to His Command:

﴾أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴿

“Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?” [Surah Muhammad: 24]

While at the same time, holding on to the guidance of our Prophet Muhammad r. For he was the one, upon whom the Qur’an was revealed. He had held on to it and acted upon it. Furthermore, he had been the walking Qur’an who had reflected it in his ways, life, behaviour, guidance, sayings, actions and knowledge which he had been tasked to deliver.

Thus, this scientific encyclopaedia is a brief attempt to pick up the gifts of the Qur’an that had not been exhausted during the period of revelation. These gifts are extended to all the other periods while embracing the development of the human intellect and the information obtained from new sciences. The main objective will be to understand the text via thinking, reason and contemplation; the acts Allah U has commanded us to do when he says:

﴾أَفَلَا يَعْقِلُونَ﴿ “Do they not reason?”;

﴾أَفَلَا يَتَفَكَّرُونَ﴿ “Do they not think?”;

﴾أَفَلَا يَتَدَبَّرُونَ﴿ “Do they not contemplate”;

﴾أَفَلَا يَنْظُرُونَ﴿ “Do they not see?”.

And Allah is the Possessor of Guidance.

AL-Sheikh Dr. Muhammad Abdul Sattar Assayed