The Interpretation of the Qur'an (Tafseer) by Abû Ammâr Yasir al-Qadhî The topic of tafseer is the most important topic of 'uloom al-Quraan, since in many ways it is the primary goal of 'uloom al-Quraan — to understand and implement the Qur'aan properly. This has also been the first topic of 'uloom al-Quraan to have been written on, and without a doubt the one in which most of the works in this field have been written about. I. The Definition of Tafseer and Ta'weel The word 'tafseer comes from fassara', which means, 'to explain, to expound, to elucidate, to interpret.' The word tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.' According to another opinion,[1] the word tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, 'tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan. However, the stronger opinion is the first one, even though both of these meanings are correct. In Islaamic sciences, tafseer is defined to be: The science by which the Qur'aan is understood, its meanings explained, and its rulings derived.[2] Another common word that is heard in this subject is the word 'taweel'. What, then, is the difference, if any, between tafseer and taweel? The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are. The meanings of the word 'ta'weel' were given earlier, and are repeated here. The word 'taweel' has three meanings: 1) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word. 2) To explain a word or phrase. 3) The actuality of an event. With these two definitions in mind, there are five main opinions as to the difference between tafseer and taweel, as follows: [3] They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably.  Tafseer is used in explaining a word which carries only one meaning, whereas taweel is used in choosing one of the connotations of a word that possesses many connotations.  According to al-Maatureedee (d. 333 A.H.), when the interpretation is based on certain knowledge, this is called tafseer, whereas when it is based on personal reasoning (ijtihaad), it is known as taweel.  Aboo Taalib at-Tha'labee held the view that tafseer was the explanation of the literal meaning of the verse, whereas taweel was the actual intent behind the verse. For example, the tafseer of the verse, "Verily, your Lord is ever-Watchful [89:14] is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah.   Tafseer is meant to give the meanings of the individual words in a verse, whereas taweel gives the meaning of the verse as a whole. There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas taweel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors. II. The Necessity and Importance of Tafseer The question arises: Why is there a need for tafseer? After all, does not Allaah say in the Qur'aan: "Verily this Qur'aan leads to the path that is most right" [17:9] and thus everybody can find the Straight Path through this Book? And is not the Qur'aan a complete source of guidance in and of itself, as it says, "And We have sent down the Book to you as an explanation for everything, a guidance, a mercy and glad tidings for Muslims" [16:89]: Indeed, it is true that anyone who approaches the Qur'aan with a pure heart, seeking the guidance of Allaah, will find it. As Allaah says, "This (Qur'aan) is a declaration for mankind, a guidance and an admonition for those who ward off evil" [3:138] But this in no way implies that a person who is unaware of the numerous hadeeth of the Prophet (SAW) in explaining the Qur'aan, and of the reasons behind the revelation of specific verses, and of the intricacies of Arabic grammar and principles of rhetoric, and of the various qiraaat, and of the knowledge of the abrogated rulings, and of all of the other topics of 'uloom al-Qur aan will benefit from the Qur'aan to the same degree that a person who does know these facts will. For example, an Arabic linguist or grammarian might be able to see a certain wisdom behind the phrasing of a verse that the average person may not. A person specialised in the topics of 'uloom al-Qur aan will be better able to grasp the intended meanings of a verse, and derive rulings from it, in contrast to the average layman, who is not qualified to derive rulings from the Qur'aan. As-Suyootee also discusses the necessity of 'tafseer in his al-Itqaan.[4] He begins by stating that it is a known fact that Allaah communicates with man in a way that the will be able to understand. This is the reason that every messenger has been sent in the language of his people. However, there are three basic reasons why tafseer is necessary despite these facts. First of all, Allaah uses the most clear, eloquent and concise language, and in doing so the meaning is clear to those who are well-grounded in the Arabic language, but not so clear to those who are not.  Secondly, the Qur'aan itself does not always mention the events or references for which each particular verse was revealed, and these must be known in order for the verse to be fully and totally understood.   Lastly, some words may have multiple meanings, and it is the job of the person that does tafseer to explain what is meant by the word. It can be said that the purpose of tafseer is to elaborate the principles which the Qur'aan came to clarify:[5] The elaboration of a perfect set of beliefs with regards to the Creator, and the relationship of the created with the Creator. The perfection of personal conduct and good morals. The establishment of a set of laws and code of conduct to govern individual and familial relations. The establishment of laws governing societal and political dealings between com munities and nations. The narrations of the history of the previous nations, so that the pious among them may be followed, and the impious to act as a warning. To give the good news of Paradise and the blessings in store for the believers, and the evil tidings of the punishment of Hell in store for the disbelievers. To prove the truthfulness of the Prophet (SAW), and this is done by explaining the miraculous nature of the Qur'aan (i'jaaz). Therefore, the job of a mufassir is to explain all of the above points to mankind. From the above discussion, the importance of tafseer should become apparent. The science of tafseer is meant to explain to mankind the Book that has been revealed to them from Allaah. The Qur'aan is like a treasure trapped in a glass receptacle; mankind can view and benefit from this treasure, but they are in need of tafseer, for tafseer acts like the key that unlocks the treasure, so that mankind can benefit from it to the greatest possible extent. Iyaas ibn Mu'aawiyah (d. 122 A.H.) said, "The example of a people who recite the Qur'aan and do not know its explanation is like a group of people who have a written message from their king that comes to them during the night, and they do not have a lamp. Therefore, they do not know what is in the message. The example of one who knows tafseer is like a person who comes to them with a lamp and reads to them what is in the message." [6] And the Successor Sa'eed ibn Jubayr (d. 95 A.H.) said, "Whoever recites the Qur'aan and does not explain it, is like an ignorant person. As-Suyootee said, (The science of tafseer) is the most honourable of all sciences for three reasons. The first reason is with respect to its topic. It deals with the Speech of Allaah, which contains every kind of wisdom and virtue. It contains pronouncements about what has passed, reports of what will happen and judgements concerning what happens between the people. Its wonders never cease. The second reason is with respect to its goal. Its goal is to lead mankind to the firm handhold of Allaah, and to the true happiness, one that does not end. The third reason is with respect to the great need for this science. Every aspect of this religion and this world, in the near or distant future, is in need of the sciences of the sharee'ah and knowledge of the religion, and this knowledge can only be obtained through the understanding of the Book of Allaah. [7] Apart from these reasons, the Qur'aan itself commands its readers to ponder over it, and to reflect upon its meanings, for it says, "(This is) a Book which We have sent down to you, full of blessings, so that they may ponder over its verses, and that men of understanding may remember) [38:29] It is the science of tafseer which is the fruit of 'pondering over its verses.' 1 az-Zarkashee, v. 2, p. 147. 2 as-Suyootee, v. 2, p. 223. 3 cf, as-Suyootee, v.2, pps. 221-2, ar-Roomee, pps. 8-9, Zarabozo, p. 14. 4 as-Suyootee, v.2, p. 223. 5 cf. Ik, pps. 64-66. 6 Both quotes taken from Zarabozo, ibid., p. 12. 7 as-Suyootee, v. 2, p. 224; c£ Zarabozo, p. 12. Extracted from “The Sciences of the Qur’aan” published by Al Hidaayah

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Miraculous Facts - Summary

Miraculous Fact 52 - Quranic Initials - "These are the miracles of this book"

Miraculous Fact 51 - Muqatta'at alphabets

Read the Qur'an

Kinds of Dreams

Dreams are successions of images, ideas, emotions, and sensations that occur involuntarily in the mind during certain stages of sleep.^[1] The content and purpose of dreams are not definitively understood, though they have been a topic of scientific speculation, as well as a subject of philosophical and religious interest, throughout recorded history. The scientific study of dreams is called oneirology. Scientists believe that, in addition to humans, certain birds and the majority of mammals also dream.^[2]

Dreams mainly occur in the rapid-eye movement (REM) stage of sleep—when brain activity is high and resembles that of being awake. REM sleep is revealed by continuous movements of the eyes during sleep. At times, dreams may occur during other stages of sleep. However, these dreams tend to be much less vivid or memorable.^[3]

Dreams can last for a few seconds, or as long as twenty minutes. People are more likely to remember the dream if they are awakened during the REM phase. The average person has about 3 to 5 dreams per night, but some may have up to 7 dreams in one night. The dreams tend to last longer as the night progresses. During a full 8-hour night sleep, two hours of it is spent dreaming.^[4]

Virgin

Virginity is the state of a person who has never engaged in sexual intercourse. There are cultural and religious traditions which place special value and significance on this state, especially in the case of unmarriedpersons , associated with notions of personal purity, honor and worth. Like chastity, the concept of virginity has traditionally involved sexual abstinence before marriage, and then to engage in sexual acts only with the marriage partner.

Within American culture in particular, male virginity has been made an object of embarrassment and ridicule. Sick!

Though most religions disapprove of premarital sexual relations, it has always been bad thing widely practiced.

 

But the truth is people of different faiths the world over tell me above all things, being a virgin at marriage is the greatest thing ever.

   

Surgery shocker

Surgery shocker as female organs found in 

a man in Madhya Pradesh

When 35-year-old Rayloo suffered excruciating pain in his stomach, he decided to get himself admitted in the hospital. After examining Rayloo, doctors at the Chindwara district hospital in Madhya Pradesh suspected a case of hernia and decided to conduct a routine operation.

Doctors found female reproductive organs - ovaries, uterus, fallopian tubes and cervix in the man's abdominal cavity.

But the team of doctors who operated upon Rayloo were in for a shock. What they thought to be hernia turned out to be two ovaries, uterus, fallopian tubes and cervix - the female reproductive organs. Rayloo, a farmer, hails from Trora village in MP's Betul district. The father of a 14-year-old hadn't suffered any other problems till now.

"Rayloo had been ill and complained of pain in the stomach and the urinary passage. Examinations showed that the patient suffered from inguinal hernias on his left side," resident civil surgeon of Chhindwara district hospital Dr P. K. Shrivastav said.

The medics were of the view that the main cause of Rayloo's extreme pain was inguinal hernias.

Six days after he got admitted in the hospital, Rayloo was put on the operation table. The team of doctors, comprising surgeon Dr V. D. Diwedi, anaesthetist Dr Sonia and assistant nurse Parveen were completely stunned when they discovered the female reproductive organs in Rayloo.

"It was basically a routine hernia repair operation. But when we opened the abdominal cavity, we were surprised to find female genital organs. We found uterus, two ovaries, fallopian tubes and cervix. We have removed the organs through a hysterectomy," Shrivastav claimed.

Rayloo is said to have been as shocked as the doctors.

However, his recovery, according to the medics, is "fantastic" and he will be able to take up routine work in a few weeks.

Doctors said Rayloo's was a case of accidental embryological development. When asked why the patient wasn't menstruating if he had female reproductive organs, Shrivastav explained: "The patient was not physiologically menstruating as the female organs were not fully developed. Moreover, the male genital organs were dominating." Betul district's chief medical health officer (CMHO) Dr S. K. Chauhan said such kind of hysterectomy is extremely rare. "We are looking at the surgical procedure followed in this case", the CMHO added.



Read more at: http://indiatoday.intoday.in/story/female-organs-found-in-a-man-in-madhya-pradesh/1/146887.html

Joking

Rulings in Joking

1 – It not should not involve any element of making fun of Islam. 

That is one of the things that nullify a person’s Islam. Allaah says (interpretation of the meaning): 

“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger  that you were mocking?’Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]

 

2 – The jokes should only be truthful.

The Prophet (peace and blessings of Allaah be upon him) said: “Woe to the one who tells lies to make people laugh, woe to him.” (Narrated by Abu Dawood).

3 – Not scaring people 

Especially those who are very energetic or strong, or who are holding a weapon or a piece of iron, or who take advantage of the darkness and people’s weakness to use that as a means of scaring and alarming them.

4 – Mocking people by winking behind their backs or making snide remarks 

People vary in their ability to understand things and in their characters. Some weak people, those who like to make fun of others and wink behind their backs or make snide remarks, may find a person to be an object of fun for them and the butt of their jokes – Allaah forbid. Allaah has forbidden such behaviour in the aayah (interpretation of the meaning): 

“O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one’s brother after having Faith”[al-Hujuraat 49:11]

5 – The jokes should not be excessive.

Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul.

“The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity.

6 – Acknowledging people’s status 

Some people may joke with everyone indiscriminately, but scholars and the elderly have rights, so you have to be aware of the character of the person with whom you are dealing. You should not joke with ignorant people, fools or people whom you do not know. 

7 – The amount of joking should be like the amount of salt in one’s food. 

 “Whoever laughs too much or jokes too much loses respect, and whoever persists in doing something will be known for it.” So beware of joking, for it “causes a person to lose face after he was thought of as respectable, and it brings him humiliation after esteem.”

8 – It should not involve backbiting. 

This is a foul sickness. Some people think that they can talk about others, and say that this is by way of joking, but it is included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “[Backbiting is] your mentioning about your brother something that he dislikes.” (Narrated by Muslim)

 9 – Choosing appropriate times for joking. 

Such as when you are taking a trip in the countryside, or attending a party in the evening, or when meeting a friend, you may relax and enjoy some gentle anecdotes, nice stories or light jokes, in order to generate friendship and instill happiness in the heart; or when family problems are taking their toll and one of the spouses is angry, some gentle joking may relieve the tension and cheer people up.

O Muslim, 

A man said to Sufyaan ibn ‘Uyaynah (may Allaah be pleased with him), “Joking is not right, it is to be denounced.” He replied, “Rather it is Sunnah, but only for those who know how to do it and do it at the appropriate time.”

Nowadays, although the ummah needs to increase the love between its individual members and to relieve itself of boredom, it has gone too far with regard to relaxation, laughter and jokes. This has become a habit which fills their gatherings and wastes their time, so their lives are wasted and their newspapers are filled with jokes and trivia.

Muslim men and women have to be inclined to choose righteous and serious friends in their lives, who will help them to make good use of their time and strive for the sake of Allaah with seriousness and steadfastness, good and righteous people whose example they can follow.

 

So you have to follow the example of such people, who were knights by day and monks (i.e., devoted worshippers) by night. May Allaah keep us, you and our parents safe on the Day of the Greatest Terror.

Young Boys

Question:

Why does the Quran offer young boys to men in Paradise? 

Round about them will serve,to them, BOYS(handsome!) as pearls(!) well -guarded.52:24, 

Round about them will serve BOYS of PERPETUAL FRESHNESS(!). 52:24

...If thou seest them [young fresh boys]thou  wouldst think them scattered pearls 76:19

Homosexuality is firmly against the LAW of the Almighty Himself -especially towards young boys who 'look like pearls';so why such writings?I was stunned.Then I read poems by Muslims like Abu Newas 'Perfumed Gardens' and was shocked to read such filth about having sex with young boys and that those veiled whores or wives don't deserve attention like these fresh young boys do! "Make for smooth-faced boys and do your very best to MOUNT them for women are the mounts of devils."Abu Nuwas

PLEASE answer!

Answer:

The verses quoted are as follows:

And there will go round boy-servants of theirs, to serve them as if they were preserved pearls. Al Tor 52:24

They will be served by immortal boys... Al Waqiah 56:17

And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. Al Insan 76:19

Even a most abecedarian read of these verses will allow the reader to educe that they have nothing to do with homosexuality.  In all the quotes provided an ambiance of blissful harmony and happiness is illustrated.  In this setting there is the service of immortal boys, much like sons, who provide comfort for the patrons of Heaven.  They serve the righteous with cups filled with the tastiest drinks and fulfill their duties to wait on the people of God.  As it regards to the beauty of these servants it only relates to the exquisiteness of Heaven.  The ambiance in the hereafter is one of beauty and loveliness where no form of ugliness can exist.  The youth of these boys only relates to their eternal existence, never growing old.  Heaven is a place of incorruptible conditions.  People do not become decrepit, or enfeebled by age.  It is a place of everlasting well-being and freshness.  Hence, youth is the symbol of eternity and perpetual vigorousness.  Not in any instance in any of these verses is there a hint of homosexuality.  This is merely a projected misunderstanding on your, or whomever led you to believe this, part.

Considering that this is an Islamic site I would refrain from commenting on works that do not deal with doctrine.  However, so that I may fulfill your query I searched through "The Perfumed Garden" by Shaykh Nefwazi and could not find a remote statement such as the one you have provided.  I would recommend that you check the authenticity of the poem.  I hope that you are relieved of your shock and now appreciate a better understanding of the verses.  It should be noted that homosexual behavior is forbidden in Islam and is even mentioned in the Qur'an as being sinful.

We also (sent) Lut: He said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you?  For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds."  Al A'raf 7:80-81

"Of all the creatures in the world, will ye approach males, And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing (all limits)!"  Al Shu'ara' 26:165-166

I hope I have clarified the issue.

God knows best.