Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 9th)

Introduction

Today’s Tafseer starts from Aayah :

  1. Qur’an is means of success by reading, listening and staying with it. One can’t be unfortunate by staying with teachings of Qur’an. The verse started with لقد which is double emphasis and it implies attention to series of benefits embedded in this story and calling to ponder over this story and reflect on it
  2. A lot of lessons are embedded in story of Yuusuf both religious and worldly benefits. And these can be achieved by the one who is calmed and eager to learn.
  3. Something that comes After the word كما is greater than what is before it
  4. Favours bestowed on Prophet Ibrahim and Is-haaq were considered greater, this was due to the fact that these favors were preceded by trials and tribulations
  5. The peak of trial that afflicted Prophet Ibrahim was mentioned in Qur’an Suratul Anbiyaai : 68-70
  6. In knowledge of Balaagah the one being compared with is greater than comparer
  7. The story of Yuusuf focused on Yuusuf and his siblings. Any other issue that occurred during the course of the story was not as important like Yuusuf and his siblings. No wonder the story started by mentioning Yuusuf and his siblings and ended with them
  8. Both إخوة and إخوان have basic usage. إخوة basically to show blood relative as used in this Aayah, also in verse 58, verse 5.
    • As for إخوان is basically for friendship as used in Suratul Aalil ‘Imraan: 103, Suratul Hijr: 47,Suratul Israai: 27
    • However both can be used interchangeably for reasons : as used in Suratul Hujuraat : 10. It means that you should relate like blood relative
    • In Suratul Nuur: 61 إخوان was used in place of إخوة for the purpose that the blood related should eat like friends without being shy
  9. Aayaat as plural was used in the verse to indicate that this story would be full of benefits. Therefore, one should be calm to derive many benefits from the story.
  10. The word السائلين as used in the verse can be interpreted in two
    • To mean those Jews that came to ask about the story from the Prophet Muhammad صلى الله عليه وسلم in order to disgrace him
    • Or refer to those reading or listening to the story to be calm in order to derive many lessons form the story be they scholars or listeners.
  11. Twelve (12) lessons and signs are embedded in this story which are derived from 5 verses :
    • Lessons for those asking how parents should relate with their children
    • Lessons on how parents should advise and warn their children to be careful of evils of close relatives without breaking tie of kinship
    • Lessons on how children should relate with their parents
    • Lessons on how siblings should relate with one another
    • Unbeatable power of Allâh that can never be overpowered
    • Allâh can choose person at any point in life be it young or old age and this serves as hope to all.
    • Dreams and principles on how to interpret dreams
    • Benefits of patience as exemplified by many personalities in the story and their good ending
    • To be successful in life, one needs to struggle
    • Conceiving favours Allâh bestowed on one by guiding them from the eyes of enviers. As it is well known that the more favours, the more one will be envied
    • Competition is inevitable in life and it forms the foundation why people show hatred to one another as evident in the story
    • How to gain freedom from the prison and still be relevant to the society
  12. Similitude of this methodology in Qur’an where سائلين or its derivatives are used in narrating stories : Suuratu Fuṣilat: 10, Suratun Nabai:1, Suratul Ma’aarij: 1
  13. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

FAJR (TRUE DAWN) IS END OF SUHUUR

Beware of calendars that set aside a time called “end of suhoor” (or imsaak) differently from the time of Fajr. They contradict the Quran which says: “Eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [2:187]. They also contradict the Sunnah and the practices of the companions from all of which suhoor ends exactly at Fajr with the following allowances:

1) If someone doubts if the Fajr is out or not, he can still eat until he is certain.

2) If someone is already eating when the Fajr appears and he hears the Fajr azaan while on his meal, he can complete his meal before putting away the bowl as stated clearly in a hadith.

Also, Fajr is best determined visually from its description by the Messenger as “that which comes with a tinge of redness” [Abu Dawud]. Only visual observation can guide one to know what adjustment to make to the forecasts on phone apps which are generally more sensitive than the naked eyes and can serve only as a guide and are not precisely acurate – especially for Subh. Beware!

Written by: Sheikh Murtado Adedokun, Hafidhahullah

Lessons from the Tafseer of Dr Faadil

Lessons from Dr Faadil Al Imam Tafseer today

Dr Faadil Al Imam حفظه الله ورعاه methodology of Tafseer is unique as many others scholars of Sunnah in Southwest.
His Tafseer is always interactive.

It is not allowed to say someone reveals Qur’an, this act is peculiar to Allâh. So the popular saying that in Yorùbá language “aṣọ Qur’an ká lẹ” to mean reading whole Qur’an is not permissible

Those Alfa reading Qur’an for jala I purposes is evil in two ways. Evil of statement and action.
Evil of action in the sense:
Reading the Qur’an in portions
Reading it by different people at once and this is against teaching of Islam where Allâh asked us to listen to Qur’an when it is being recited

Different between أنزل and نزّل is that former means that Qur’an was revealed at once while latter means it was revealed little by little. نزّل usage is specific to Qur’an as other heavenly revealed books were revealed at once thus they are أنزل

It is erroneous to say aṣọ Qur’an kalẹ as common with people of bid’ah Alfas. Same to those reading it so no one can sọ Qur’an ká lẹ

Both ké and ká of kewu are correct against the popular saying that we ké kewu not ká kewu

Qur’an learning enhances brain

Learning Qur’an and religious knowledge should be priorities of all Muslims

It is better to address Arabic as
Language of Qur’an
Language of Muslim
Language of Islam
By this many people hearts will be attracted to learn it

You can’t reach 10% of Islam with learning recitation of Qur’an. It is never late to learn Qur’an recitation and its meanings.

You can’t recite Qur’an in another language besides Arabic.

To enjoy his eminent Tafseer follow or like da’wah link page on Facebook. The Tafseer is aired live @ 5pm throughout Ramadan

Written by: Jaamiu AbdulQaadir, Hafidhahullah