Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 8th)

Introduction


Today’s Tafseer will start from Aayah : 6. It is preamble to the fiqh of dreams.

  1. After Yuusuuf’s father interpreted the meaning of the dream to his child, he educated him and returned and directed all favors that Allâh would bestow on him to Allâh and also attached Yuusuf to Allâh by ربك, يعلمك، عليك. And this is character of the pious people, they direct people to Allâh not to themselves.
  2. Allâh bestowed 3 big favours to Yuusuuf as elaborated by his father. He enlighten him about the favors Allâh would bestow on him, not only him, his brothers who he had mentioned earlier to him that they would envy him would equally share from the favors. And this favors didn’t start from him rather his forefathers also had similar favors from Allâh.
  3. There are six points in this Aayah as mentioned by his father :
    • Yuusuuf was chosen and made extraordinary person by Allah
    • He would be among scholars well grounded in the knowledge of dream interpretation
    • Real bestower of knowledge is Allaah not the teachers as they are just means
    • He would have special favors
    • Reminding him of Allaah’s favor on his forefathers
    • Tied him with his kinship
  4. May Allâh choose us for good things and those that have been chosen for good may Allâh make them firm on that. As for those chosen for bad things may Allâh rectify their affairs. The word كذالك means again أيضا
  5. The word اجتباك as used in the verse means that Allâh has chosen him as Prophet, blessed him with good character and blessed him with wealth. The origin of اجتبى and اصطفى in both Qur’an and Sunnah when used are solely for religiosity 90%. The word اصطفى is more used in Qur’an than اجتبى they both mean اختر. The word اصطفى was used like 15 places in Qur’an while اجتبى was used in 10 places
  6. Knowledge of dream interpretation is it acquired knowledge or gifted knowledge? This will be discussed consequently.
  7. These words have same meaning رؤيا, أحاديث and أحلام. In Shari’ah the first terminology is common. As for the others terminologies were common to the past nation to mean رؤيا. As for أحلام in most cases in our Shari’ah it used for bad dreams that why the Prophets didn’t use to have أحلام.
  8. Different between إكمال and إتمام when they are used together as in Suratul Maaidah : 3 the former will mean something that comes gradually until it is complete while the latter means something that when it starts it will be sequential.
  9. To explain this more Allâh used تكمل when discussing about paying back missed Ramadan to indicate that it not a must one pay it at once unlike يتم used when talking about the period to fast from down to sunset. It was also used in the case of Hajj. It could be inferred from this that ويتم نعمته عليك as used by Ya’quub means that the blessing of Allâh on Yuusuf will continue flowing without stop once it started.
  10. Secret of using present tenses and future tenses; يجتبيك ،يعلمك، ويتم are two: this dream was the beginning of Allaah’s blessings on Yuusuf as a new life and secondly the blessings will be continuous and renewal for him.
  11. It is allowed and sign of respect to address one’s grandfather as father. The evidence for this is in this Aayah at hand and as used in Suratul Baqarah :133
  12. The Suratul Baqarah further established that it is allowed as sign of respect to address one’s uncle as father.
  13. Some of the Du’a made by Prophet Ibrahim and he was known as one of the Prophet that made Du’a mostly for his offsprings no wonder the Prophet Muhammad referred to himself as answered Du’a of Prophet Ibrahim . Suratul Baqarah : 124, Suratul Ibrahim : 37, 40,
  14. Parents should endeavour to intensify efforts to make Du’a for their children and offsprings. The benefits of this is that they be coolness of their eyes both in this world and hereafter
  15. Allâh ends this verse with two of his beautiful names عليم وحكيم.
  16. Allâh is most knowledgeable and most Wise
  17. Whenever an Aayah ended with names of Allâh it has relationship with the beginning of the Aayah.
  18. The chosen can’t occur without knowledge and it can’t be appropriate without wisdom. This showcased the relationship between the beginning and end of the Aayah.
  19. The authentic aqeedah towards names of Allâh as mentioned in Qur’an and Sunnah is to believe in them and that they have appropriate attributes derived from them. Allah is عليم that knowledge is one of His attributes as derived from this name of His.
  20. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 7th day)

Introduction

Yesterday’s Tafseer stopped at Aayah :4 and it shall continue from there

  1. Yesterday we discussed how Yuusuuf related his dream to his father. Today we shall be discussing the reaction of his father to his child’s affair. Tafseer started with Aayah : 5
  2. There is difference between يا ابني (Yaa Ibnii) and يا بني (Yaa Bunayya) and the latter is more honourable which means my dear son.
  3. Places where يا بني are mentioned in Qur’an :
    1. Suratul Huud: 42 where Prophet Nuuh called upon his son honourably even though the child was criminal (lessons for parents on how to handle criminal children)
    2. Suuratuṣ ṣaffaat: 102 where Prophet Ibrahim called upon his son Ismaa’il in respected manner.
    3. Suratul Luqman : 17 where Luqman called upon his son
  4. Bunayya is tasgeer (to qualify something with small and it is peculiar to Arabic language) of Ibn. Baniyya is plural
  5. Reasons for the usage of tasgeer are 6 :
    1. To correct people’s impression on something they think it big whereas it is small
    2. To correct people’s impression on something they think it is plenty.
    3. To underrate things people glorify
    4. To indicate closeness of time eg : bu’ayd, qubayl
    5. To indicate closeness of distance like fuwayq, tuhaytu
    6. To showcase love and this is in line with the way it was used in this Aayah
  6. usage of يا to someone that is closer to you it means attention while when it is used for far person it means calling and attention
  7. It is appropriate for little children to have a dream indicating his brighter future. It is incumbent upon the parents to relate well with their children.
  8. His father instantly interpreted the dream which showed he was grounded in the field of dreams interpretation which he inherited from his grand father Ibrahim. It is erroneous to call Prophet Ibrahim father of Belief as there is no evidence to buttress this.
  9. Prophets who were grounded in dream interpretation :
    1. Ibrahim
    2. Ya’quub
    3. Yuusuuf
    4. Dhul Qarnayn
    5. Danyaan
    6. Muhammad
  10. Family of Yuusuuf were all grounded in dream interpretation. The evidence for this was the command given to him by his father that he shouldn’t narrate his dream to his siblings due to the fact they also knew how to interpret dream.
  11. From the dream it is evident that Ya’quub wouldn’t give birth to more than 11 children plus Yuusuuf and that both of his parents would witness the success story of his as his father was interpreted as Sun and his mother was considered as Moon. From this it is inferred Muslims should give birth to more children and train them properly.
  12. The two َّwords لا تَقُص and ْلا تَقْصُص both are correct in Arabic language but لا تقصص is more appropriate in Qur’an as this is common in Qur’an ; Suratul Baqarah : 283
  13. It is derived from this that parents and teachers should choose simple words in communicating with their children / pupils especially when they are young as examplified by Ya’quub where he used لا تقصص.
  14. What is hikmah in attributing the dream to Yuusuuf even though his father was included in the dream? It means that particular dream should not be narrated to his siblings and it didn’t indicate that he shouldn’t interpret it to them.
  15. There is difference between قص and تأويل. The former means narration of raw dream while the later means interpretation of dream.
  16. It is common to Suffi people to claim that had dream about people. It is only in Sunnah that one can have rest of mind in all affairs including dream and its interpretation.
  17. Ya’quub related Yuusuuf’s siblings to him (Yuusuuf) so that Yuusuuf would not take them as enemies. And this really helped at end of the story as he still recognised them as his siblings upon tribulations he went through due to their evil actions.
  18. It is upon the parents and everyone to keep ties of kinship no matter how they maltreat and do evils towards one.
  19. Why is it that those who are close to each other in term of relatives, neighbourhood, workplace, business envy themselves?
    • It is must be noted that envy and plot aren’t restricted to family members rather it cut across all those mentioned relationships
  20. The facts that siblings of Yuusuuf envied and harmed him is one of the evidence used by majority of scholars to hold the opinion that beside Yuusuuf all his siblings especially his half brothers weren’t Prophet.
  21. How did his siblings envy and harm him even though Yuusuuf never narrated his dream to them? The secrete is in Aayah : 8 as they claimed his father showed more love to him than them
  22. It is upon the parents to be fair and just among their children and never underrate any of them.
  23. Am sending this message to the whole world as there is no no one except he has the belief that he has enemies among the humans and Jinns. All these discrepancies that happened in this world emanated from Shaytan. All rancour that occurred between you and others were handy work of Shaytan as it is evident in Aayah : 4 of this Suurah. Any opinion, post, women, husband or whatever that causes rancour among people is satanic.
  24. Many Aayaat of Qur’an established that Shaytan is our open enemy and we should beware of him and seek Allâh’s refuge against him. Below are some of Aayaat:
    • Suratul Israai: 53
    • Baqarah :168, 208,
    • Zukhrufu: 62,
    • Yaaseen : 60
    • Fastir: 6
  25. Whenever you are being disturbed by enemies, just seek Allâh’s refuge from Shaytan by that you have defeated your enemies by destroying their foundation which is Shaytan
  26. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 6th day)

Introduction

Yesterday’s Tafseer stopped at Aayah 4. Insha Allâh today’s Tafseer will start from there. Prophet Yuusuuf started his life with dream as it was started in the Aayah 4 in Suuratu Yuusuuf

  1. Favours of Allaah on His servants are of two types : spread and fold favors.
    • When the favor is apparent from the beginning that is spread favour is not apparent at the beginning but apparent at the end as the case of Prophet Yuusuuf عليه الصلاة والسلام as mentioned in Aayaat 54- 56.
  2. Makeen means free access to enter anywhere while Ameen free access to spend anything as titles given to Yuusuuf in Suratul Yuusuuf : 54
  3. Another Prophet who witnessed fold favour was Muusaa as he started his life with water and became victory over his enemies through water. Check Taahaa: 29 and 77
  4. When Allâh commands something harmful to be harmless it shall be so and vice versa. Case study of Muusaa when Allâh asked his mother to put him in water. Same as that story of Sahabah that ride on Lion
  5. It is better to supplicate to Allâh to protect one’s against any harm. At times one’s enemies may be Sabab of one’s victory. Case study of story of Muusaa
  6. The story of Yuusuuf occurred in Egypt even though his father wasn’t from Egypt. Same applied to Muusaa.
  7. The meaning رأيت as used in the Aayah is I dreamed. From this it is showcased that Arabic is complex language.
    • Other meanings of رأى
    • See
    • Ponder
    • Find
    • Dream
    • Believe
    • Guess
    • أرى punish
  8. Transitive verb that has ability to has one, two and three objects based on different meanings. When رأى means to see it takes one object. While it means pondering it takes two objects.
  9. Yuusuuf saw thirteen things : sun, moon and 11 stars. There is no benefit in mentioning the names of 11 stars that why Allâh and His Prophet didn’t mention them. It is lie if anyone claims he knows the names of the stars
  10. Don’t be deceived by anyone who claimed that he wants to use 11 stars to prepare something for you in order to be a king.
  11. people’s believe towards the stars are divided into two ; those who believed in them but disbelieved in Allâh. While another people believed in Allâh and disbelieved in the stars.
  12. Get the maxim whenever any Du’a is being attached to anything in the sky like saying one should be praying when sun is coming out or when it reaches meridian, all these are satanic ways. Beware of all these
  13. Everything is in the hands of Allâh and it is wrong to attach one’s misfortune or fortune to other than Allâh like government. Similarly anyone who attached coronavirus to China or America he has indeed disbelieved in Allâh.
  14. Qur’an summarised the benefits of stars;
    • As stones against the Shayateen
    • As ornaments to the sky
    • As direction for people
    • One of the function is mentioned in Suratul Nahl and two others are mentioned in Suratul Mulk.
  15. Modern Technologies prevent us from appreciating value and benefits of stars as they were used as direction in the past at night.
  16. It is wrong to interpret Suratul Nahl : 16 as evidence to be using stars for soothsaying. Prophet Muhammad never did so.
  17. Why Allâh didn’t mention 13 stars instead rather he specified sun and moon? This is because the two specified creatures are greater and it is better to mention them specifically.
  18. How did those things prostrated to Yuusuuf. Three interpretations are possible:
    1. Yuusuuf’s soul travelled to the sky and therein those creatures prostrated to him
    2. Another possibility was that his soul was close to him on earth and those creatures prostrated to him from their place.
    3. Those creatures descend from the sky and prostrated to Yuusuuf while the soul of Yuusuuf is close to his body
  19. Among these possibilities the third instance mentioned above is most correct based on reality as mentioned at end of the story in the Suurah.
  20. The coming of these creatures to Yuusuuf and prostrated to him is more appropriate and more honoured than his soul ascending
  21. Those creatures prostrated for Yuusuuf in reality as many Aayaat testified to the fact that non living things displaying characteristics of living things like talking. Check Suratul Banii Israaeel : 44
  22. Many narrations established that non living things speak as contained in Saheehu Muslim that there was stone that used to say tasleem to the Prophet before his prophethood
  23. Seeing non living things speaking that doesn’t make them special as they have been described as speaking though we humans don’t understand them.
  24. The Prostration done by Yuusuuf’s parents and siblings to him was mere greeting according to their customs then and not act of worship

وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين