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 عنوان المشاركة: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: السبت مايو 08, 2010 6:10 pm 
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اشترك في: الأحد مارس 14, 2010 12:24 pm
مشاركات: 42
غير متصل
As salaamu alaykum.

Just thought that I would post a portion of a tafsir from Imam al-Qasim bin Ibrahim ar-Rassi (alayhi as salam). He wrote a tafsir of the short surahs of the Qur'an--all in poetry.

Here is a translation of his exegesis of al-Fatiha, an-Nas, and a portion of al-Falaq.
----------------------------------------------------------------------------------------------
Exegesis of al-Hamd (Q. 1)
In the Name of Allah the Most Merciful the Most Gracious…

{All Praise is due to Allah} (Q. 1:2).
It is gratitude to Allah for His blessings and beneficence.
It is praise of Allah as well as the exultation of Him.
From “praise” (al-hamd) is derived: praiseworthy (mahmūd) and laudable (hamīd).
Likewise, from “generosity” is derived: generous (jawād) and efficient (majīd).
Allah has no partner, so He is the One, only to Whom do hearts turn,
And the One in which help is sought from the woes of distresses.
To Him doth all of creation supplicate ardently and deify.
The Glorified is worshipped by the pure, righteous, and delighted.
Outside of everything is a God, Lord, and Focus of worship.
It is only He do they praise for all of His beneficence before all that are praiseworthy.

{Lord of the Worlds} (Q. 1:2) means the Dominant Master;
The One along with whom is no king that rules and no partner.
The meaning of the {…the Worlds} is “all of creation”;
The lasting, the transient, the first of it, and the last of it.

The meaning of {The Most Merciful (ar-Rahmān)} (Q. 1:3)
Is that He possesses Forgiveness, Munificence, and Blessings.
The meaning of {The Most Gracious (ar-Rahīm)} (Q. 1:3)
Is that He is the Pardoner of even the greatest of sins.
He prohibits oppression and open disobedience (al-fasād).
In that, He manifests mercy towards His slaves;
The weak ones amongst them, as well as the strong;
The irreligious amongst them, as well as the pious.

The meaning of {King of the Day of Recompense} (Q. 1:4)
Is that He is the Authority in the matter of the Day of Debt.
On that day, His command would be fulfilled and no other.
His decision would take place and no other.
{King (Malik)} is derived from the word “dominion.”
{Possessor (Mālik)} is derived from the word “possessions.”
Both of which are recited together.
And both of them are the same in meaning.
It is a day of requital, reward, and punishment.
It is named {Recompense} because it is the requital of debt.
{Day of Recompense} means day of compensation for deeds.
On that day, the guided will be separated from the deviant.

{It is only You that we worship} (Q. 1:5).
We declare your Oneness and Uniqueness.

{It is only You that we seek help from}(Q. 1:5).
We seek assistance in our affairs.
We seek successfulness in attaining Your pleasure.

{Lead us to…} Bring us into conformity with
And establish us upon right guidance.
{The straight path} (Q. 1:6). The path is the road
In which there is no deviancy or slant.
Jarīr said: “The Commander of the Believers
Is upon a path even if it bends, it is straight.”

{Straight} refers to a path that is clear and that the pleasure of Allah is attained by adherence to it.
Uprightness is that in which there is no deviancy or crookedness. So, it is not permissible for its people to intend deviance there from. It is as the Exalted says: {And do not sit on every path, hindering and averting…} (Q. 7:86).

{The path of those upon whom is Your favour} (Q. 1:7)
That is, the way of righteous slaves upon whom is favour;
Those who are in accord with and guided to righteousness.

{…not of those upon whom is Your anger} (Q. 1:7)
This refers to those whom earn Your anger.
{…nor the astray}; because of caprice and blindness from You.
This is because the Majestic and Praised favors them in this world over those that stray from Him by not accepting His guidance, commands, and prohibitions, as well as those who earn His anger from amongst the disbelievers.

Lead us to the path other than those who You are angry with.
{…those upon whom is Your anger} refers to the Jews.
{…nor the astray}. Do not lead us to the path of the astray.
The {astray} refers to the Christians.

Exegesis of Al-Nās (Q. 114)
In the Name of Allah the Most Merciful the Most Gracious…

The Mighty and Exalted says: {Say: “I seek refuge in the Lord of humankind…”} (Q. 114:1).
This is a command from Allah to His Prophet to seek refuge;
And that He does so by making the aforementioned statement.

It means to seek help and protection with the Lord of humankind.

{Lord} means Master or King; their Possessor and Originator;
The Powerful over them and their Provider.

{King of humankind} (Q. 114:2) King: He is the One in which there is no other in His dominion that can oppose Him.

{God of humankind} (Q. 114:2) God: To Him do hearts turn.
He is the Lord who was not made or lorded.

{From the evil…} everything that is corrupt and injurious.

{…of the retreating whisperer that whispers into the hearts of humankind}; that which whispers in the hearts of human beings.

{…from the jinn and humans} The whisperer only whispers,
By its presence in the hearts, and then it retreats.
The whisperings may be from the whisperings of the heart.
When there exists in it [i.e. the heart] remembrance and thoughts,
The Whisperer retreats from the hearts and hides,
And his whisperings by our remembrance of ideas and Presence.
We remember Allah, the Majestic in that from the whispers.
Similarly, Allah the Gloried says: {…from the jinn and humans}.
{Humans} refers to descendants of Adam (Adamiyūn). Allah orders His Prophet to seek protection from the evil of the devils amongst men and jinn.
The evils of the devils amongst men and jinn are accursed temptations from the jinn and men.
Allah, the Glorified, states this: {The devils amongst men and jinn inspire each other} (Q. 6:112). The devils amongst men are stronger than the devils amongst jinn in influencing men.

The meaning of {the retreating whisperer} is: The retreating Satan.
He retreats from the thoughts of men and does not delay.
The meaning of “retreat” (yakhnas) is to flee without delaying.
Satan, may Allah curse him, whispers in the hearts of humans with remembrances and thoughts.
He does so by means of whisperings, seductions, disobedience, and destruction until the seed of sin enters the hearts.
Whisperings are divided into two groups: the present (al-mushāhada) and the spoken (al-muhāďara).
It could also be one of them may be present by the mentioned and the thoughts;
As well as that which is in the hearts by means of the thoughts that linger,
Or are present. They are the whisperings,
From Satan or from human beings.
By means of one of the two that preoccupies from the hearts and souls.

Exegesis of Al-Falaq (Q. 113)
In the Name of Allah the Most Merciful the Most Gracious…

{Say: “I seek refuge in the Lord of the Dawn…”} (Q. 113:1) The meaning of {I seek refuge} is to seek protection.
The meaning of {Lord} is means Great Master or King.

The meaning of {Dawn} is the break of morning (fajr).
It is similar to when one says: “The morning has broken and become clear (bada).”
It refers to that which is apparent, manifest, and visible.
This is clarified in abundant poetry that cannot be enumerated,
From the early poetry of the Pre-Islamic era (al-Jahiliyya).

{…from the evil of what He created, from the evil of the darkness that encloses, from the evil of the women that blow upon knots, and from the evil of the envious when they envy”} (Q. 113:2-5).
Allah commands His Messenger, peace and blessings be upon him and his progeny, to seek refuge in Him from the evil of all of His creation that exists by day,
And to seek refuge in Him from the evil of all of His creation that exists by night.
Evil cannot exist except in the day or night,
And except after the fall of night (ghasaq) or the coming of morning.

{Dawn} means morning and its breaking. Labīd said: “He intends to pierce open the blackness of his army similar to the dark of night that is pierced by the dawn.”
{…the darkness} means the night and its darkness. It is similar to the statement of Ibn Abbās: “The dark of the night is the beginning of the night, its end, and its cover.” It follows that all of that is what the Messenger of Allah, peace and blessings be upon him and his progeny, is commanded to seek protection and refuge from.
The dark of night and its enclosure (wuqūbuhu),
Refers to its evil consequences (wujūbuhu).

Allah commands His Messenger, peace and blessings be upon him and his progeny, to seek refuge in Him from the evil of the night and day.
He seeks refuge in Him, He has no partner, from the evil of sorcerers and sorcery.
The sorcerer refers to the one that {blows upon the knots}.
He is commanded to seek refuge from the evil of the envious that envies.
The blowing refers to the saliva on the knots when it is tied.
The knots refer to that yarn and straps knotted by the sorcerers,
It does not matter whether the knot is big or small.
The Messenger of Allah, peace and blessings be upon him and his progeny, was commanded to seek refuge from the evil of the {envious when he envies},
The one who acts contrary to him.
----------------------------------------------------------------------


أعلى
 يشاهد الملف الشخصي  
رد مع اقتباس  
 عنوان المشاركة: Re: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: السبت مايو 08, 2010 7:12 pm 
معلومات العضو
مشترك في مجالس آل محمد
إحصائيات العضو

اشترك في: الأحد مارس 14, 2010 12:24 pm
مشاركات: 42
غير متصل
As salaamu alaykum.

Just thought that I would post a portion of a tafsir from Imam al-Qasim bin Ibrahim ar-Rassi (alayhi as salam). He wrote a tafsir of the short surahs of the Qur'an--all in poetry.

Here is a translation of his exegesis of al-Fatiha, an-Nas, and a portion of al-Falaq.
----------------------------------------------------------------------------------------------
Exegesis of al-Hamd (Q. 1)
In the Name of Allah the Most Merciful the Most Gracious…

{All Praise is due to Allah} (Q. 1:2).
It is gratitude to Allah for His blessings and beneficence.
It is praise of Allah as well as the exultation of Him.
From “praise” (al-hamd) is derived: praiseworthy (mahmūd) and laudable (hamīd).
Likewise, from “generosity” is derived: generous (jawād) and efficient (majīd).
Allah has no partner, so He is the One, only to Whom do hearts turn,
And the One in which help is sought from the woes of distresses.
To Him doth all of creation supplicate ardently and deify.
The Glorified is worshipped by the pure, righteous, and delighted.
Outside of everything is a God, Lord, and Focus of worship.
It is only He do they praise for all of His beneficence before all that are praiseworthy.

{Lord of the Worlds} (Q. 1:2) means the Dominant Master;
The One along with whom is no king that rules and no partner.
The meaning of the {…the Worlds} is “all of creation”;
The lasting, the transient, the first of it, and the last of it.

The meaning of {The Most Merciful (ar-Rahmān)} (Q. 1:3)
Is that He possesses Forgiveness, Munificence, and Blessings.
The meaning of {The Most Gracious (ar-Rahīm)} (Q. 1:3)
Is that He is the Pardoner of even the greatest of sins.
He prohibits oppression and open disobedience (al-fasād).
In that, He manifests mercy towards His slaves;
The weak ones amongst them, as well as the strong;
The irreligious amongst them, as well as the pious.

The meaning of {King of the Day of Recompense} (Q. 1:4)
Is that He is the Authority in the matter of the Day of Debt.
On that day, His command would be fulfilled and no other.
His decision would take place and no other.
{King (Malik)} is derived from the word “dominion.”
{Possessor (Mālik)} is derived from the word “possessions.”
Both of which are recited together.
And both of them are the same in meaning.
It is a day of requital, reward, and punishment.
It is named {Recompense} because it is the requital of debt.
{Day of Recompense} means day of compensation for deeds.
On that day, the guided will be separated from the deviant.

{It is only You that we worship} (Q. 1:5).
We declare your Oneness and Uniqueness.

{It is only You that we seek help from}(Q. 1:5).
We seek assistance in our affairs.
We seek successfulness in attaining Your pleasure.

{Lead us to…} Bring us into conformity with
And establish us upon right guidance.
{The straight path} (Q. 1:6). The path is the road
In which there is no deviancy or slant.
Jarīr said: “The Commander of the Believers
Is upon a path even if it bends, it is straight.”

{Straight} refers to a path that is clear and that the pleasure of Allah is attained by adherence to it.
Uprightness is that in which there is no deviancy or crookedness. So, it is not permissible for its people to intend deviance there from. It is as the Exalted says: {And do not sit on every path, hindering and averting…} (Q. 7:86).

{The path of those upon whom is Your favour} (Q. 1:7)
That is, the way of righteous slaves upon whom is favour;
Those who are in accord with and guided to righteousness.

{…not of those upon whom is Your anger} (Q. 1:7)
This refers to those whom earn Your anger.
{…nor the astray}; because of caprice and blindness from You.
This is because the Majestic and Praised favors them in this world over those that stray from Him by not accepting His guidance, commands, and prohibitions, as well as those who earn His anger from amongst the disbelievers.

Lead us to the path other than those who You are angry with.
{…those upon whom is Your anger} refers to the Jews.
{…nor the astray}. Do not lead us to the path of the astray.
The {astray} refers to the Christians.

Exegesis of Al-Nās (Q. 114)
In the Name of Allah the Most Merciful the Most Gracious…

The Mighty and Exalted says: {Say: “I seek refuge in the Lord of humankind…”} (Q. 114:1).
This is a command from Allah to His Prophet to seek refuge;
And that He does so by making the aforementioned statement.

It means to seek help and protection with the Lord of humankind.

{Lord} means Master or King; their Possessor and Originator;
The Powerful over them and their Provider.

{King of humankind} (Q. 114:2) King: He is the One in which there is no other in His dominion that can oppose Him.

{God of humankind} (Q. 114:2) God: To Him do hearts turn.
He is the Lord who was not made or lorded.

{From the evil…} everything that is corrupt and injurious.

{…of the retreating whisperer that whispers into the hearts of humankind}; that which whispers in the hearts of human beings.

{…from the jinn and humans} The whisperer only whispers,
By its presence in the hearts, and then it retreats.
The whisperings may be from the whisperings of the heart.
When there exists in it [i.e. the heart] remembrance and thoughts,
The Whisperer retreats from the hearts and hides,
And his whisperings by our remembrance of ideas and Presence.
We remember Allah, the Majestic in that from the whispers.
Similarly, Allah the Gloried says: {…from the jinn and humans}.
{Humans} refers to descendants of Adam (Adamiyūn). Allah orders His Prophet to seek protection from the evil of the devils amongst men and jinn.
The evils of the devils amongst men and jinn are accursed temptations from the jinn and men.
Allah, the Glorified, states this: {The devils amongst men and jinn inspire each other} (Q. 6:112). The devils amongst men are stronger than the devils amongst jinn in influencing men.

The meaning of {the retreating whisperer} is: The retreating Satan.
He retreats from the thoughts of men and does not delay.
The meaning of “retreat” (yakhnas) is to flee without delaying.
Satan, may Allah curse him, whispers in the hearts of humans with remembrances and thoughts.
He does so by means of whisperings, seductions, disobedience, and destruction until the seed of sin enters the hearts.
Whisperings are divided into two groups: the present (al-[i]mushāhada[/i]) and the spoken (al-muhāďara).
It could also be one of them may be present by the mentioned and the thoughts;
As well as that which is in the hearts by means of the thoughts that linger,
Or are present. They are the whisperings,
From Satan or from human beings.
By means of one of the two that preoccupies from the hearts and souls.

Exegesis of Al-Falaq (Q. 113)
In the Name of Allah the Most Merciful the Most Gracious…

{Say: “I seek refuge in the Lord of the Dawn…”} (Q. 113:1) The meaning of {I seek refuge} is to seek protection.
The meaning of {Lord} is means Great Master or King.

The meaning of {Dawn} is the break of morning (fajr).
It is similar to when one says: “The morning has broken and become clear (bada).”
It refers to that which is apparent, manifest, and visible.
This is clarified in abundant poetry that cannot be enumerated,
From the early poetry of the Pre-Islamic era (al-Jahiliyya).

{…from the evil of what He created, from the evil of the darkness that encloses, from the evil of the women that blow upon knots, and from the evil of the envious when they envy”} (Q. 113:2-5).
Allah commands His Messenger, peace and blessings be upon him and his progeny, to seek refuge in Him from the evil of all of His creation that exists by day,
And to seek refuge in Him from the evil of all of His creation that exists by night.
Evil cannot exist except in the day or night,
And except after the fall of night (ghasaq) or the coming of morning.

{Dawn} means morning and its breaking. Labīd said: “He intends to pierce open the blackness of his army similar to the dark of night that is pierced by the dawn.”
{…the darkness} means the night and its darkness. It is similar to the statement of Ibn Abbās: “The dark of the night is the beginning of the night, its end, and its cover.” It follows that all of that is what the Messenger of Allah, peace and blessings be upon him and his progeny, is commanded to seek protection and refuge from.
The dark of night and its enclosure (wuqūbuhu),
Refers to its evil consequences (wujūbuhu).

Allah commands His Messenger, peace and blessings be upon him and his progeny, to seek refuge in Him from the evil of the night and day.
He seeks refuge in Him, He has no partner, from the evil of sorcerers and sorcery.
The sorcerer refers to the one that {blows upon the knots}.
He is commanded to seek refuge from the evil of the envious that envies.
The blowing refers to the saliva on the knots when it is tied.
The knots refer to that yarn and straps knotted by the sorcerers,
It does not matter whether the knot is big or small.
The Messenger of Allah, peace and blessings be upon him and his progeny, was commanded to seek refuge from the evil of the {envious when he envies},
The one who acts contrary to him.
----------------------------------------------------------------------


أعلى
 يشاهد الملف الشخصي  
رد مع اقتباس  
 عنوان المشاركة: Re: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: السبت مايو 08, 2010 7:16 pm 
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اشترك في: الأحد مارس 14, 2010 12:24 pm
مشاركات: 42
غير متصل
I apologise for the formatting of this post!

Can the administrator do something about it?

Thanks!


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 يشاهد الملف الشخصي  
رد مع اقتباس  
 عنوان المشاركة: Re: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: السبت مايو 08, 2010 8:17 pm 
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اشترك في: الأربعاء فبراير 25, 2009 5:59 pm
مشاركات: 104
مكان: مجالس ال محمد
غير متصل
Thank you very much...


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 يشاهد الملف الشخصي  
رد مع اقتباس  
 عنوان المشاركة: Re: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: الأحد مايو 09, 2010 4:21 pm 
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مشترك في مجالس آل محمد
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اشترك في: الأحد مارس 14, 2010 12:24 pm
مشاركات: 42
غير متصل
No, thank you! :P


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 يشاهد الملف الشخصي  
رد مع اقتباس  
 عنوان المشاركة: Re: Imam al-Qasim ar-Rassi's tafsir of Fatiha and Nas
مشاركةمرسل: الأربعاء مايو 12, 2010 7:04 pm 
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مشترك في مجالس آل محمد
إحصائيات العضو

اشترك في: الأربعاء فبراير 25, 2009 5:59 pm
مشاركات: 104
مكان: مجالس ال محمد
غير متصل
Looking forward to the rest of the tafsir.


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