Author: Wasim Fathullah | Size: 652kb | Pages: 51 | Format: PDF
Author’s Introduction, ‘The issue of alliance and disavowal (wala and bara) is probably the most important one of our times when it comes to faith, considering all of its branches, rulings, and implications. And since the Quran and authentic Sunnah are our helpers and sources of guidance, it is incumbent upon us to return to them in order to understand such a great concept. I reflected over this great chapter, and I found that it contained the meaning, methodology, and style that fulfill the need of every Muslim today in fully understanding this mighty principle of faith
Author: Various Scholars | Size: 430kb | Pages: 94 | Format: PDF
A Tafsir of Surat at-Tawba taken from traditional sources
Author: Various Scholars | Size: 160kb | Pages: 47 | Format: PDF
This commentary is a compilation gathered from a number of commentaries written for surah al Fatiha. These being:
· Tafseer at-Tabaree
· Tafseer al-Qurtubi [Jaami lil Ahkaam al-Quran]
· Tafseer ibn Katheer
· Tafseer ash-Shawkanee [Fath al-Qadeer]
· Tafseer as-Sa’dee [Tayseer al-Kareem ar-Rahman]
· Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Quran bil Quran].
This book is an adaption of a friday khutbah given by Sheikh Muhammed Salih Al-Munajjid which explains the fruits that can be taken from the life of prophet Yoosuf (may Allah be pleased with him).
This chapter Yoosuf relates to the story of one of the noble prophets, peace be upon him, and includes great admonitions and numerous benefits for the believers, as well as Islaamic rulings which the scholars of Islaam have extracted from this wonderful story that Allaah revealed to His Prophet Muhammad sallallaahu ‘alayhi wa sallam. The story of Prophet Yoosuf, peace be upon him, has a distinct, beautiful style, and neither the Jews nor the Christians have anything like it in their books, especially in such detail.
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Part 2
Ibn Kathir
Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj
Tafsir Ibn Kathir
These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status. Then Allah says:
[فَلاَ تَخْضَعْنَ بِالْقَوْلِ]
(then be not soft in speech,) As-Suddi and others said, this means, do not be gentle in speech when addressing men. Allah says:
[فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ]
(lest he in whose heart is a disease should be moved with desire,) means, something unclean.
[وَقُلْنَ قَوْلاً مَّعْرُوفاً]
(but speak in an honorable manner.) Ibn Zayd said: “Decent and honorable talk that is known to be good.” This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband.
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ibn Qayyim al Jawziyyah
‘Abû Hurairah (radiAllâhu anhû) said: I have heard the Prophet (sallAllâhu alaihi wasallam) say:
“Allâh (the Mighty and Sublime) has said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says:
Al Hamdulillâhi Rabbil-Alamîn.
Allâh (mighty and sublime be He) says: My servant has praised Me.
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Imam Ibn ul Qayyim al Jawziyyah
The Invocation of God – Al-Wabil al-Sayyib min al-Kalim al-Tayyib
God strikes a parable about His light within the heart of His servant, which only the learned understand: ‘God is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. God guides to His light whom He wills, and God strikes parables for human beings, and God knows all things.’ [Qur’an 24:35]
Ubayy ibn Ka`b said, ‘the similitude of His light [takes place in] the Muslim’s heart.’ [Ibn Kathir, 3:464] This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of God. It is the light that He has sent down to His servants, by which He gives them life, and by which they walk among people. Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it. On the Day of Judgement, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world.
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