Muhammad Khayr Ramadan Yusuf Language: English | Format: PDF | Pages: 307 | Size: 2.5 MB
All praise is due to Allah Who revealed
the Qur’an. Peace and blessings be upon the Prophet who was
characterized by the morals that mentioned in the Qur’an, upon his
family, his Companions who taught the Qur’an and upon those who followed
them righteously of the nation of the Qur’an.
The Glorious Qur’an is a book of
guidance, rulings, behaviors, `Aqidah (faith), admonish, stories,
recommendations, lessons, good news and warnings. Allah has sent it down
to be the seal of the divine Scriptures, a reference to the people, and
a constitution for them in their affairs as long as they live. Despite
the greatness of the Qur’an, its majesty and its perfect rulings, people
have turned away from it except for a few. The attacks against the
Qur’an were powerful and well-schemed by the enemies of Islam in order
to distort the Muslims’ source of power; which almost happened. We ask
Allah to gather us under the banner of truth, make us superior through
our religion and give us victory over the disbelievers in order that the
Qur’an would be the reference of rulings and the source of knowledge
from which all people extract knowledge everywhere. It is the miraculous
speech of Allah which no one can innovate something of the like or even
part of it. It came to us successively from narrators and reporters who
could never tell a lie. It was written down in sheets as it was
preserved in the memories of people. When the Qur’an was revealed to
Muhammad (peace be upon him), Allah took the responsibility of
preserving it; not as the previous Scriptures.
Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).[Al Hijr: 9].
There are many sciences related to the
Qur’an which scholars have studied and written many books about such as
the reasons of revelation, the connections between the Ayahs, Tafsir,
similarities, precise and allegorical Ayahs, Surahs that were revealed
in Makkah and those of Madinah, weird words, rulings, recitations,
Tajwid (art of Qur’anic recitation), grammar and parsing, calligraphy,
record, virtues, proprieties of recitation, examples, stories,
abrogating and abrogated texts; and miraculousness with all its types.
The Qur’anic exegesis is covetable and advisable.
(This is) a
Book (the Qur’ân) which We have sent down to you, full of blessings,
that they may ponder over its Verses, and that men of understanding may
remember.[Sad: 29].
Allah (He may be Glorified) says:
أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ
Do they not then consider the Qur’ân carefully?[Al Nisa’: 82].
We can not reflect on Ayahs (Qur’anic
verses) but after understanding it. All these Ayahs can not be
understood except after studying Tafsir. Allah vituperated the people of
the Scriptures because they had concealed knowledge and did not explain
it to the people.
(And
remember) when Allâh took a covenant from those who were given the
Scripture (Jews and Christians) to make it (the news of the coming of
Prophet Muhammad SAW and the religious knowledge) known and clear to
mankind, and not to hide it, but they threw it away behind their backs,
and purchased with it some miserable gain! And indeed worst is that
which they bought.[Al `Imran: 187]. Therefore, we should not be like them, otherwise, our destiny will be like theirs.
Commentators of the Qur’an have adopted
many ways of Tafsir. They say, truly, the best way to explain the Qur’an
is to explain it by the Qur’an itself because its Ayahs confirm and
explain one another. The second approach is to explain it with the
Sunnah which is the best explanation to the Qur’an. The third approach
is to explain it through the sayings of the Companions because they are
the students of the Prophet (peace be upon him) to whom the Qur’an was
revealed while he is amongst them. The fourth approach is to explain it
with the sayings of the Followers who came after the Companions because
they are the most knowledgeable with the sayings of the Companions and
were the best generation after them.
Some commentators have included the
sciences which they master in explaining the Qur’an and all of which is
good. There emerged, in the modern age, some Tafsir books which contain
new interests and specialties that were not known before.
I invoked Allah to make me one of those
who have interest in His Book by His Grace and I ask him to guide me to
Him. As a result, I started to explain the Qur’an in the way which the
reader sees. So, it is a bounty and favor from Allah, for Him is all
praise and gratitude.
In many of my writings, I address the
Muslim laymen with ordinary tone so as not to lose them for they are the
people, the voice, the power and sentiment of this nation. If every
specialist write in his specialty with his own style, jargon and complex
style, they will not benefit the people and the people will not read
what their writings. Therefore, neglecting laymen would be catastrophic
to the society and its bad consequences would be noticeable after a
while. They, as we see them now, are heading to writings and
informational media that fits their levels despite their defects; so
many of them ran away and were lost or almost to be lost.
Thus, this book of Tafsir was written
according to the approach I mentioned. I wanted to make it easy for the
ordinary reader to give the meaning and the concept for each Ayah
separately and that is called the analytic method. In which a reader can
understand the meaning of the Ayahs and their significance without
giving details or being concise with special care for the word,
structures and style to promote the language and the culture of the
reader.
I have concentrated on the expressional
side which establishes the meaning and reaches to the heart and mind. In
order to achieve this, I used the proper educational and preaching
style.
I did not touch upon the grammatical,
rhetorical, theologian aspects, many of the commentators’ details,
specialties or even many quotations and margins. I only mentioned the
commentaries related directly to the Ayah without excluding the odd or
referring to non-contextual meanings. That is enough and more useful for
the ordinary reader or those who want to embrace Islam and understand
the meaning of the Qur’an, its significance and the precise meanings of
those Ayahs. That means: What are the objectives which Allah wants His
Servants to fulfill throughout this noble Book. So, this book, “Al
Tafsir Al Wadih” was made to benefit as much people as possible.
What is meant by the ordinary educated
people is everyone who did not study the sciences of Shari`ah even if
they got the highest degrees in any science and the highest certificates
in any field other than the field of Shari`ah and its sciences. By
this, they need to know a new branch of knowledge or to get deeper in
the sciences which they had studied through the knowledge of the
Glorious Qur’an.
This book is also for non-Muslims who
want to know the significance of Islam as well as those who want to
embrace Islam whether they know Arabic by nature or this book has been
translated to him.
The most important thing is that it was
made as a clear Tafsir to be understood by all classes of the community,
the educated and non-educated, if they want to understand the whole
meaning without details. The thing which encouraged me to compose such a
book is the presence of so many Tafsir books that helped me a lot. I
relied on many of them but their most important are: “Tafsir Al Qur’an
Al `Azhim” of Ibn Kathir which was the first Tafsir I relied on and of
which I benefited a lot, “M`alim Al Tanzil” of Al Baghawy, “Rawh Al
M`any Fi Tafsir Al Qur’an Al `Azhim wa As-Sab` Al Mathany” of Mahmoud Al
Alusy and “Fi Zhilal Al Qur’an” of Sayyid Qutb.
I also relied on many other Tafsir books
from which I may convey some commentaries if they are in conformity with
the style I adopted or being appropriate to the text. The only
important thing is to convey the intended meaning with suitable words
and structures provided that there should be no barrier to do so.
I may only mention the meaning of the
Ayah or write in some length according to what is appropriate. Those who
need more details, may refer to more detailed Tafsir books.
I may select one or more commentary of Tafsir or add two similar meanings when the correct meaning is not clear to me.
I have never interpreted an Ayah but
after referring to more than one Tafsir book in order to know the
meaning. I do not feel comfortable about what I wrote but after I know
that the Ayah is completely clear to the reader. If the commentators
keep silent about something and did not explain it, I follow their
example but that happened rarely in this book. If their views are
controversial, I would mention the exact wordings of the Qur’an or
something close to it out of fear to misinterpret the Ayah; this is also
few.
I gave much care for the abrogating and
the abrogated texts, the reasons of revelation, when necessary, some of
the benefits and virtues of Surahs and Ayahs and something of the
scientific miraculousness of the Qur’an. I only quoted the good and
authentic Hadiths as well as the authentic narrations reported from the
Prophet (peace be upon him) which are few.
The commentary was quoted in the same
manner of the pronouns reported in the Ayahs because it is sincerer,
closer to the hearts, more effective and diversified in the Qur’an. It
draws the attentions, directs away boredom and increases follow-up and
excitement.
Some parts of this Tafsir were published on the world wide web, but the most reliable is what has been published in this book.
I invoked Allah to guide and grant me
success every time I write a part of this Tafsir. I used to seek refuge
with Allah (He may be Glorified) against explaining it away from the
intended meaning.
I supplicate Allah (may He be Exalted) to
forgive my mistakes and negligence, to accept it purely for His Sake
and make the people accept and love it; for He is the All-Listening,
All-Knowing.
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