تفسي سورة ر النساء Lesson Outline ﮑ Approach to the Quran ﮑ Order within the quraan. ﮑ and connection to Surah Aal-Imran. ربط ﮑ The name of this surah. ﮑ An interesting observation! ﮑ There are two types of pre requisite in approaching the Quran: 1. Psychological prerequisites. 2. Pre-requisites for receiving Qur anic guidance for Believers.
1. Psychological prerequisites. These prerequisites will maximize the benefit gained by each student from the Quran. Psychological/emotional prerequisites are more important than the academic prerequisites. 2. Pre-requisites for receiving Qur anic guidance for Believers. a. Your moral compass is still intact (fitrah). b. You are approaching it as a seeker not a critic. 2.a Your moral compass is still intact (fitrah). Allah has gifted every human being with a moral calculator/ compass. Each human was given the knowledge of the basics of right and the wrong. Having a sense of justice inside you that has nothing to do with culture or upbringing. Is this Fitra still alive?
2.a Your moral compass is still intact (fitrah). Qualities that highlight indicate to you that your fitra is still intact : Gratitude Thinking, processing, contemplation Patience Kindness Humility 2.b You are approaching it as a seeker not a critic. You cannot have the attitude of this does not make sense to me. Big difference between criticizing tafseer and criticizing the quran directly. Our understanding is limited compared to the unlimited knowledge of اهلل Be Willing to let go of preconceived notions when you learn its message. Misconceptions about guidance: Knowledge is the same as guidance. You do not build on top of Guidance. It comes and goes. The moment you stop being a seeker, guidance stops coming.
What does it mean to pursue guidance? Modifying the way you think and perceive the world around you. Modifying (priorotising) what is most important and what is least important to you. Seeking strength and advice for your heart to withstand life s tests Practical application. 3 steps in the methodology of studying the Quran 2. Analysis ayah by ayah 3. Coherence between Surahs Coherence, the idea of something being bonded, well organized and put together. Popular Western criticism of Quran: it is incoherent. To understand this, let's explore the naming definition of "surah.
Definition of "surah. Surah alludes to سور which is the outer bounds of the wall of an ancient city Within the city, there are a variety of buildings and services, and all different kinds of things are happening. A city is made up of many different elements that are working with each other. Together, they form the city s personality, organically work together and are interlocked together. Definition of "surah. (continued) Just like there are differences and similarities between different cities, there are also vivid similarities and differences between surahs. Dynamics of a surah: different things happening but everything is interlocked, complimented and dependent with the other. There is no one formula that details how a surah is organized. Fundamental Principles of Coherence within Surahs: Every Surah is a unified whole. A surah is a division made by Allah (swt) of a set of His ayaat. It is one unit.
Benefits of coherence: You will not Take statements out of context It is not fair to the speaker because you will likely reach incorrect conclusions. What Coherence offers is in what textual context is the message. A study of Coherence helps us understand what the textual context of an ayah is. 2 kinds of context: Textual Historical - Exploring the historical context and narrations of any of the surah that may lend an insight into the overarching themes and subjects of the Surahs. Why did the sahaba not talk about coherence within Surahs? The sahaba didn t talk about it the same reason they didn t talk about grammar, or the context of revelation that we talk about. The problem with us is that we are not in tune with the language as they were. Coherence is a powerful study and offers beauty into the organization of a surah.
2. Analysis ayah by ayah 3 things to consider. 1. Grammar- sometimes different grammatical analyses are possible and each one gives you a different meaning, i.e. multiple interpretations 2. Rhetoric- tells you the benefits of each side, so if for example something was used in a singular form versus a plural form then what's the point of that? how does that give more of a powerful effect than it's alternative? 3. Historical commentary on the ayah. 3. Coherence between Surahs The relationship between surahs of each group is that of the root of a tree and its branches. In every group, all the phases of the Prophet s mission are depicted. Two surahs of each group form a pair so that each member of the pair compliments in other various ways. The central theme highlights a particular aspect of the central theme of the group of which the particular surah is the part. The interpretation of the Quran. There is a difference between the Prophet (pbuh) and the Sahabi interpreting the Quran. Nothing is more comprehensive than the Prophets words. Problem occurs when you interpret Quran without basis-- whimsical opinion تفسير بالرأي baseless opinion. Point of Reflection.
How are Surahs named? The names we have of the Surahs are actually nicknames. Sometimes Companions would call a Surah by its first ayah because it would remind them of the rest of the Surah. Some surahs were explicitly named by the Prophet (SAWS) and he talked about their names. The names are just something that reminds you of the Surah, nothing like a heading of a chapter. If the Quran is for everyone, then why is it in Arabic? The fundamental reason for this is humility.we are in a consumer society and all of us are customers. The customer always gets to make the demands. The seller is in a position of weakness and the customer is in a position of strength. We are not customers of the Quran so that we can ask for it in a language we prefer. Allah is the One who is in the position of strength. We are in the position of weakness. Point of Reflection. Order within the quraan ﮑ 4th surah ﮑ 92nd surah of the Quran. ﮑ It was revealed after Surah Mumtahinah and before Surah Zilzaal. ﮑ It is a madani surah ﮑ It has 176 ayaats
The connection to Surah Aal-Imran. 1. In Surah al baqarah there was much discussion about the bani Israel 2. In this surah اصالح العوام - reformation of the general public is dealt with. 3. At the end of the previous surah, it was said واتقوا الله, and the same order was given in the opening verse of the surah under discussion. The connection to Surah Aal-Imran. 4. In the previous surah as well as this surah there is mention of the battle of Uhud. 5. In the previous surah Allah taa la mentions the creation of esa[as] and adam[as] and in this surah the creation of all the humans in general is discussed. The name of this surah. When a name has been kept for a surah, it is not necessary that the surah will elaborate on the name and speak about it. The names are normally kept because this word or topic is mentioned in that surah. This is to identify the surah. In this surah the word nisaa appears in the 1st ayah and among the many reasons one foundational reason is the laws and rights of woman are mentioned in this surah, hence, it receives its name by it.
An interesting observation! An allegation which has spread relating to islam, Islamic law does not recognize the rights of women, they are oppressive towards women. The primary religions of Europe being the forerunners of these allegations ( Christianity and Judaism) together with the ideology of secularism, their religious book,being the bible, the current versions of the bible is vague if not silent regarding the rights of women. There is no Surah Rijaal in the Qur an. An interesting observation! Status of Women Throughout the Ages. Women in the Pre-Islamic Societies and Civilizations. Women suffered great injustices in the pagan Arab society. They were treated like material property to be disposed of at the whim of the male guardian. They were not entitled to inherit from their parents or husbands. There was no system of law and justice that would forbid a man from committing any injustice towards his wives. Women were forbidden to remarry if a husband divorced them. سم ال ل ـه الر ح مـ ن الر حيم ب س و خ ل ق كم من ن ف اس ات قوا رب ك م ا ل ذي اح د ة ي ا أ ي ها الن ث من ه ما ر ج سا ء وات قوا و ير ا ون خ لق من ها ز و ج ها وب اال كث سا ءلو ن به و ال ل ـ ه ال ذي ت األ ر حا م إ ن ال ل ـ ه كا ن ع لي ك م ر قيب ا O people fear your Rabb who created you from a single soul[aadam [as] ], created its spouse [Hawa [as] ]from it, and spread great numbers of men and women from the ١ two. Fear that Allah, in whom [ in whose name] you ask [ for things and take promises] from each other and [ fear breaking] family ties [ live amicably]. Verily Allah is watchful over you [he watches your actions and your behaviour towards others].
اس يا أ ي ها الن (O people!) Here it does not refer to the people of makkah mukarramah specifically, but it is general. ات قوا رب ك م (fear your Rabb ) 1. Fear Allah 2. Save yourself from the [azaab] torment / punishment of Allah س و خ ل ق كم من ن ف ا ل ذي اح د ة (The being that has created you from one soul. i.e. the entire human race was created from Adam[as]) و خ لق من ها ز و ج ها (And Allah created adam[as] s wife from him) This is a categorical rejection of Darwin s theory The correct belief and understanding in this regard is that all humans were created from Adam[as] and Adam[as] was created from soil. There are some that say that hazrat Adam and Hawa [as] were created from soil. The name Hawa حواء : وجه تسمية Hawa is called حواء because:.she was created from the rib of a living being خلق من ضلع حي Or because the husband suppose to listens to whatever she has to say because she controls, governs and encompasses him. حوى يحوى means to encompass. We also get the understanding of the importance of the mothers role of tarbiyah and development of the child. Since she encompasses the entire development process of her children.
ث من ه ما ر ج سا ء وب ير ا و ن اال كث (And Allah spread many men and women from them) With man رجاال the word كثيرا is mentioned and with women it was not mentioned نساءا كثيرة There is a subtle indication towards hijaab pardah that even though women be more in number in a community but because they veil themselves and stay more indoors therefore they are not seen as كثيرة many. in this ayah means to spread بث سا ء لو ن ب ه و األ ر حا م وات قوا ال ل ـ ه ا ل ذي ت (And fear Allah, by means of whom you ask one another. ) And another translation can be fear allah whom you ask frequently from تساءلونه -You ask Him frequently and one should do so. سا ء لو ن ب ه و األ ر حا م وات قوا ال ل ـ ه ا ل ذي ت (And fear Allah, by means of whom you ask one another. ) Note : there are 3 subtle indications in the first ayah of the surah indicating the subject matter of discussion in the surah. 1. - men and women and their mutual rights [ the rights that رجاال كثيرا و نساءا each owe to the other] 2. you may ask somebody something for the sake of allah. تساءلون به E.g. 1. For the sake of Allah don t oppress me. 2. For the sake of Allah don t usurp the rights of the orphan. 3. For the sake of Allah don t take the right of women. family ties and laws pertaining to the fulfilment of the rights of االرحام families e.g. laws of inheritance, etc..1
In the very first 1st ayah there is indication towards the many topics of discussion contained in this surah. i.e. and save الله upon (annexed to) the word معطوف this word is واالرحام yourself from breaking family ties. In the hadith it is stated: ط عت ر اص ل ا ل ذي إ ذ ا ق و ل ك ن ا ل و r اف اص ل با ل م ك س ا ل و ق ص ل ها ح م ه و ال لي The person who repays another person/ family members being good to him, is not really a person joining family ties. That is if somebody does good to me, I will return the good. But ratherthe person who can really be classified as one who joins family ties is that people break family ties/relationships with him and he in return bonds and joins the relationship.he maintains and sustains the ties with those who cut the ties. This is indication that in this surah there will be discussion regarding relationships and family ties. means that, whosoever comes out of the womb of the mother enjoys a relationship رحم with another and have a unique type of bond. The word رحم has also in it the meaning of رحم kindness the person you ve got a (bond tie) then have رحم relationship of رحم (mercy) towards such a person. So this: 1. رجاال كثيرا و نساءا 2. and ن سا ء لو ت 3. in it. براءة االستهالل has االرحام is when the writer chooses such words to begin his writing Or a براءة االستهالل speaker uses such words to begin his speach that points towards the content that will be discussed later on. ١ إ ن ال ل ـ ه كا ن ع ل ي ك م ر قيب ا (Verily Allah is watchful over you) Question : normally refers to the past, so correct translation should have been ﻛﺎن was watchful? but here it not translated as was watchful but rather is watchful. Answer : Because there are different types of ﻛﺎن. This one is ﻛﺎن ﻟﻠﺎﺳﺘﻤﺮار that means perpetually Allah taa la has a watch over you.
١ إ ن ال ل ـ ه كا ن ع ل ي ك م ر قيب ا (Verily Allah is watchful over you) Raqab, Raqeeb, Raqaba refers to the back of the neck like if you are walking with an animal that tends to go everywhere. Reflection: When I m little I can t eat, sleep without the hand and watchful eye and hand of the mother. I depend on her. But when I turn 15, 16 than I get separated. I feel like my neck has been released. Allah is telling us you are NOT free. "Surely, Allah is watchful over you." "Verily Allah is watchful over you [he watches your actions and your behavior towards others]. Notes If Allah wanted he could have created Hawa [as] individually as he created Adam[as] but he 1st created Adam[as] and then he created her from him so that the root of every person remains one because if she was created on herself individually than the root مرجع of every person would not have been one. 1st Allah mentioned اتقوا ربكم - the word ربوبيت consists of love, kindness, affection etc. Ruboobiyyat means to take a thing from the lowest level to the level of perfection. When Allah talks about creation from one single person it usually has implications on society. Allah says Oh Mankind have taqwa of your Master. This indicates that mankind's first connection is with Allah the one who created you from a single person. Our relation with Allah is of a Master, Creator, but the very next thing we are told is that we have a single source. The only thing that separates humanity is there level of taqwa thus it is only right that Allah begins this surah with having Taqwa. Notes - implies mercy because he has done so much for you, has اتقوا ربكم sustained and took care of you. If you haven t been able to keep the humanity within you to have taqwa of Him, than there has to be given the more stronger phrase. We should always have taqwa (consciousness) of the womb (meaning the mother) because every relationship recoils back to the womb. The mother is "the mother" of all connection. True taqwa of Allah is to have taqwa regarding family, humanity, and the society. The first relationship that has to be taken care of in the society (as individuals) is the relationship with the mother.