abu eeman
29-02-08, 08:02 AM
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WEEKLY HALAQA EVERY THURSDAYS IN SLOUGH FROM 8PM TIL 10PM @ CHALVEY INFANT SCHOOL ON THE GREEN, CHALVEY, SLOUGH
BY SHEIKH HASSAN (TRINADAD & EGYPT) WHO IS A LECTURER FOR HITTIN INSTITUE .
WE WILL BE STUDYING TAFSIR JALALAIN AND A FIQH TEXT CALLED NAIF AL AWTHUR BY IMAM SHAWKANI.
FREE ADMISSION.
FOR BROTHERS AND SISTERS
NO CRESHE FACILITIES
ALL WELCOME
The Hittin Institute is a research-based initiative that seeks to present Islam, Islamic history and heritage and shed indispensable light on the mechanisms of the Islamic system in its history and in both current and future applicability.
The Hittin Institute recognizes the need for intellectual discourse in both the Western and Eastern hemispheres, and aims, in part, to bridge an understanding about the true dynamics of Islam; thereby promoting greater dialogue and understanding in a time of suspicion and hostility.
The Institute aims to compile pioneering studies in the field of Islamic social and political thought, as well as encouraging networking between researchers and scholars to offer accurate analysis concerning affairs affecting Islam and Muslim communities around the world
The Hittin Institute further provides a focal point for creed based research and works closely alongside other academic and non-academic institutions. In light of current questioning of elementary Islamic precepts and beliefs, The Hittin Institute asserts its belief in the sovereignty of God and regards grossly erroneous any allusion to Islam’s separating of politics with belief.
The need for such an Institute has become increasingly essential recently; the inaccurate representation of Islam, Muslim mistrust of organizations and bodies set up for the purpose of ‘reforming’ elementary Muslim beliefs and practices, lack of community cohesion, weakening of Muslim solidarity are some of the issues that brought together a team of academics, researchers and writers to address and resolve the aforementioned contentions in light of sustainable research, analysis and commentary of social and political developments.
Lessons on Tafsīr al Jalālayn
Prepared by [Mawlānā Hasan Anyabwile
"The best of you is whosoever learns the Qurān and teaches it."
خيركم من تعلم القران وعلمه
(al Bukhāri)
These lessons will be based on the book Tafsīr Jalālayn which is authored by two classical scholars of Islam who were both known by the agnomen لقب) ) Jalāluddīn which means 'the glory of the dīn' because of their immense service to Islam intellectually and otherwise, so this book is the 'Explanation (of the Qurān) by the two Jalāl, that is the two Jalāluddīn'.
Jalāluddīn al Mahallī
The first 'Jalāluddīn' his name was Muhammad b. Ahmād Muhammad b. Ibrāhim b. Ahmād b. Hāshim al Mahalli al Misrī ash Shāfi'; therefore he was known as Jalāludīn al Mahallī. Born in Cairo, Egypt in 791 A.H./1389 A.D. and died in the beginning of 864 A.H./1459 A.D. He was a professor ('allāmah) famous for his vast ocean-like knowledge, strength of his intellect and the large amount of books and their depths that he authored. He was also a commentator of al Qurān (mufassir), a jurist (faqīh), a theologian (mutakallam), a legist (usūlī), grammarian (nahwī) and dialectician (mantiqī).
Jalāluddīn as Suyūtī
The second 'Jalāluddīn' is the more well known of the two, and his name was 'Abdurrahmān b. Kamāluddīn Abū Bakr b. Muhammad b. Safuddīn Khadir al Khadīrī, as Suyūtī, al Misrī, ash Shāfi'. Born in the year 849 A.H./1440 A.D. and died on the 9th Jumādī al Awwal 911 A.H./1005 A.D. He was also a professor (allāmah), commentator, jurist, theologian, legist, grammarian, dialectician and a prolific author, authoring more than five hundred books on many different subjects, he was considered to be a mujtahid (jurist of independent opinion) in his own right, but withdrew the claim.
The word Tafsīrتفسير is a noun from the Arabic root verb of the increased pattern (fi'l al mazīd), f''a'ala- فعل with shaddah on the middle vowel, this means an explanation, exposition, elucidation, interpretation (especially of the Qurān) , the original root verb from which the word 'tafsīr derived from is فسر which means to discover. Therefore this word is a specialist word and is used only in reference to interpretation of the Book of Allah. It appears in the Qurān once in Surah al Furqān: 25: 33 "And they bring you no similitude but We bring you the truth and better as explanation."
This text is collaboration between the two Jalāluddīn, may Allah have mercy on both of them, Jalāluddīn al Mahallī began the work but he died before he could have completed it and Jalāluddīn had to finish the text. Al Mahallī began with Surah al Kahf and ended with An Nās after that he returned to al Fātihah and wanted to start al Baqarah but his Lord wanted something else for him and called him to Himself.
Then Jalāluddīn as Suyūtī came and completed what was started by al Mahallī beginning with al Baqarah till the end of surah al Isrā' then al Fātihah trying at all times to follow the methodology of al Mahallī.
This Tafsīr is extremely famous worldwide and it is a basic book for students and teachers especially us non-Arabs because we must be able to study the Book in the language it was revealed. Some will say this tafsīr is 'too easy', but if you know everything in this book you will educated because it is profound and held in high esteem by our 'Ulema.
This text will give you a way to study the Book, first by giving you the meaning, then the grammar of it deepening your understanding of Arabic at every stage. Along with this we will look at the story behind the revelation, known as the Science of the Reasons of Revelation ('Ilm Asbāb an Nuzūl) taken from Imām Suyūtī's book Asbāb an Nuzūl.
This will impact on the quality of your life, how you view the world (epistemology) and your politics. Then you will examine the verse to determine if it is abrogated or not, which is the science of Nāsikh wal Mansūkh; then what ahadith connects to the ayat, and if and how other verses explains it, which is known as Tafsīr Qurān bil Qurān. Now you can start to use your own intellect, after being sharpened, pointed, oriented the heart can now receive illumination.
Hāshīyah as Sāwī 'alā Tafsīr al Jalālayn
Along with this text I will be using the Hāshīyah of Imām as Sāwī which is 'notes' of explanation on the Tafsīr. The Imām is Ahmad b. Muhammad as Sāwī, al Misrī, born in Sā al Hajar on the bank of the Nile (that is why he was called as Sāwī), western region of Egypt in 1175 A.H./1761 A.D. and died in Madina in 1241 A.H./1825 A.D. He was a famous Maliki professor and scholar of Islam and wrote many books but he is famous for this Hāshīyah and another famous book on Maliki Fiqh called, Balagha as Sālik li Aqrab al Masālik fī Furū' al Fiqh al Mālikī.
Surah an Nabā'
Revealed at Makkah, consists of forty-one verses. It got its name from a word in the first verse, it is also known as an Nabā' al 'Adhīm, Surah 'Am, also 'Am yatasā alūn. As a Makkan Surah its topic basically deals with issues of faith, Allah, Prophethood, the Hereafter and the Last Day.
1. About what thing. This word is a combination of two particles; عن –a particle of jar, this means it causes it following noun to exist in the genitive case which is indicated by kashrah, it means from, about. The second particle is ما – which is a particle for questioning, it means what. Both particles are connected to the following verb. يتساءلون –Some of the Quraysh are questioning each other, they were the main tribe and leaders amongst the Arabs who descended from the Prophet Ismaīl (A.S), the Prophet (S) was from amongst them and it is reported from Jābir b. Samurah; I heard the Prophet (S) saying, "There will be twelve Amīrs." He then said a sentence which I did not hear. My father said, "All of them will be from Quraysh." In another narration from Jābir, that he heard the Prophet (S) say on the Friday evening that al Aslāmi was stoned; "The religion will continue firm and unflinching until the coming of the Hour, or until there is appointed over you twelve Khalifs. Each of them will be from Quraysh. The Shaykh Uthman Dan Fodio in his book Nasīhah az Zamān after quoting who said that up to his time only two Khalifs were expected after which Uthman said; "I hope that I will be the first of these two and that the Promised al Mahdi will be the last." He saw himself and his tajdeed movement as being fore-runners to Imam Al Mahdi. Also, amongst the seven conditions established by al Mawardī for the role of Khalif/Imam being Quraysh is a necessary condition for the Khalif/Imam of the Muslims , as Abu Bakr (R.A) used the testimony of the Rasul (S) against the Ansar on the occasion of Saqifah when they appointed Sa'd b. 'Ubadah giving him allegiance as Khalif, Abu Bakr (R.A) said; "The Imams are from Quraysh." So even while Allah was speaking negative about Quraysh He had a place for them in the future of Islam, as Surah Quraysh indicates.
2. عن النباء –This is an explanation for that thing (they were questioning each other about) as an attached explanation ('atf al Bayan), it is also the reason for the revelation of the surah; When the Prophet (S) came to them, the Mushrikīn were asking themselves, what is that which he came with? Arguing amongst themselves about his message. The form that Allah made the question is for emphasis, and it is what the Prophet (S) came with of the Qurān which consists of information about the resurrection etc.
FOR MORE INFORMATION EMAIL: INFO@HITTININSTITUTE.COM
WEEKLY HALAQA EVERY THURSDAYS IN SLOUGH FROM 8PM TIL 10PM @ CHALVEY INFANT SCHOOL ON THE GREEN, CHALVEY, SLOUGH
BY SHEIKH HASSAN (TRINADAD & EGYPT) WHO IS A LECTURER FOR HITTIN INSTITUE .
WE WILL BE STUDYING TAFSIR JALALAIN AND A FIQH TEXT CALLED NAIF AL AWTHUR BY IMAM SHAWKANI.
FREE ADMISSION.
FOR BROTHERS AND SISTERS
NO CRESHE FACILITIES
ALL WELCOME
The Hittin Institute is a research-based initiative that seeks to present Islam, Islamic history and heritage and shed indispensable light on the mechanisms of the Islamic system in its history and in both current and future applicability.
The Hittin Institute recognizes the need for intellectual discourse in both the Western and Eastern hemispheres, and aims, in part, to bridge an understanding about the true dynamics of Islam; thereby promoting greater dialogue and understanding in a time of suspicion and hostility.
The Institute aims to compile pioneering studies in the field of Islamic social and political thought, as well as encouraging networking between researchers and scholars to offer accurate analysis concerning affairs affecting Islam and Muslim communities around the world
The Hittin Institute further provides a focal point for creed based research and works closely alongside other academic and non-academic institutions. In light of current questioning of elementary Islamic precepts and beliefs, The Hittin Institute asserts its belief in the sovereignty of God and regards grossly erroneous any allusion to Islam’s separating of politics with belief.
The need for such an Institute has become increasingly essential recently; the inaccurate representation of Islam, Muslim mistrust of organizations and bodies set up for the purpose of ‘reforming’ elementary Muslim beliefs and practices, lack of community cohesion, weakening of Muslim solidarity are some of the issues that brought together a team of academics, researchers and writers to address and resolve the aforementioned contentions in light of sustainable research, analysis and commentary of social and political developments.
Lessons on Tafsīr al Jalālayn
Prepared by [Mawlānā Hasan Anyabwile
"The best of you is whosoever learns the Qurān and teaches it."
خيركم من تعلم القران وعلمه
(al Bukhāri)
These lessons will be based on the book Tafsīr Jalālayn which is authored by two classical scholars of Islam who were both known by the agnomen لقب) ) Jalāluddīn which means 'the glory of the dīn' because of their immense service to Islam intellectually and otherwise, so this book is the 'Explanation (of the Qurān) by the two Jalāl, that is the two Jalāluddīn'.
Jalāluddīn al Mahallī
The first 'Jalāluddīn' his name was Muhammad b. Ahmād Muhammad b. Ibrāhim b. Ahmād b. Hāshim al Mahalli al Misrī ash Shāfi'; therefore he was known as Jalāludīn al Mahallī. Born in Cairo, Egypt in 791 A.H./1389 A.D. and died in the beginning of 864 A.H./1459 A.D. He was a professor ('allāmah) famous for his vast ocean-like knowledge, strength of his intellect and the large amount of books and their depths that he authored. He was also a commentator of al Qurān (mufassir), a jurist (faqīh), a theologian (mutakallam), a legist (usūlī), grammarian (nahwī) and dialectician (mantiqī).
Jalāluddīn as Suyūtī
The second 'Jalāluddīn' is the more well known of the two, and his name was 'Abdurrahmān b. Kamāluddīn Abū Bakr b. Muhammad b. Safuddīn Khadir al Khadīrī, as Suyūtī, al Misrī, ash Shāfi'. Born in the year 849 A.H./1440 A.D. and died on the 9th Jumādī al Awwal 911 A.H./1005 A.D. He was also a professor (allāmah), commentator, jurist, theologian, legist, grammarian, dialectician and a prolific author, authoring more than five hundred books on many different subjects, he was considered to be a mujtahid (jurist of independent opinion) in his own right, but withdrew the claim.
The word Tafsīrتفسير is a noun from the Arabic root verb of the increased pattern (fi'l al mazīd), f''a'ala- فعل with shaddah on the middle vowel, this means an explanation, exposition, elucidation, interpretation (especially of the Qurān) , the original root verb from which the word 'tafsīr derived from is فسر which means to discover. Therefore this word is a specialist word and is used only in reference to interpretation of the Book of Allah. It appears in the Qurān once in Surah al Furqān: 25: 33 "And they bring you no similitude but We bring you the truth and better as explanation."
This text is collaboration between the two Jalāluddīn, may Allah have mercy on both of them, Jalāluddīn al Mahallī began the work but he died before he could have completed it and Jalāluddīn had to finish the text. Al Mahallī began with Surah al Kahf and ended with An Nās after that he returned to al Fātihah and wanted to start al Baqarah but his Lord wanted something else for him and called him to Himself.
Then Jalāluddīn as Suyūtī came and completed what was started by al Mahallī beginning with al Baqarah till the end of surah al Isrā' then al Fātihah trying at all times to follow the methodology of al Mahallī.
This Tafsīr is extremely famous worldwide and it is a basic book for students and teachers especially us non-Arabs because we must be able to study the Book in the language it was revealed. Some will say this tafsīr is 'too easy', but if you know everything in this book you will educated because it is profound and held in high esteem by our 'Ulema.
This text will give you a way to study the Book, first by giving you the meaning, then the grammar of it deepening your understanding of Arabic at every stage. Along with this we will look at the story behind the revelation, known as the Science of the Reasons of Revelation ('Ilm Asbāb an Nuzūl) taken from Imām Suyūtī's book Asbāb an Nuzūl.
This will impact on the quality of your life, how you view the world (epistemology) and your politics. Then you will examine the verse to determine if it is abrogated or not, which is the science of Nāsikh wal Mansūkh; then what ahadith connects to the ayat, and if and how other verses explains it, which is known as Tafsīr Qurān bil Qurān. Now you can start to use your own intellect, after being sharpened, pointed, oriented the heart can now receive illumination.
Hāshīyah as Sāwī 'alā Tafsīr al Jalālayn
Along with this text I will be using the Hāshīyah of Imām as Sāwī which is 'notes' of explanation on the Tafsīr. The Imām is Ahmad b. Muhammad as Sāwī, al Misrī, born in Sā al Hajar on the bank of the Nile (that is why he was called as Sāwī), western region of Egypt in 1175 A.H./1761 A.D. and died in Madina in 1241 A.H./1825 A.D. He was a famous Maliki professor and scholar of Islam and wrote many books but he is famous for this Hāshīyah and another famous book on Maliki Fiqh called, Balagha as Sālik li Aqrab al Masālik fī Furū' al Fiqh al Mālikī.
Surah an Nabā'
Revealed at Makkah, consists of forty-one verses. It got its name from a word in the first verse, it is also known as an Nabā' al 'Adhīm, Surah 'Am, also 'Am yatasā alūn. As a Makkan Surah its topic basically deals with issues of faith, Allah, Prophethood, the Hereafter and the Last Day.
1. About what thing. This word is a combination of two particles; عن –a particle of jar, this means it causes it following noun to exist in the genitive case which is indicated by kashrah, it means from, about. The second particle is ما – which is a particle for questioning, it means what. Both particles are connected to the following verb. يتساءلون –Some of the Quraysh are questioning each other, they were the main tribe and leaders amongst the Arabs who descended from the Prophet Ismaīl (A.S), the Prophet (S) was from amongst them and it is reported from Jābir b. Samurah; I heard the Prophet (S) saying, "There will be twelve Amīrs." He then said a sentence which I did not hear. My father said, "All of them will be from Quraysh." In another narration from Jābir, that he heard the Prophet (S) say on the Friday evening that al Aslāmi was stoned; "The religion will continue firm and unflinching until the coming of the Hour, or until there is appointed over you twelve Khalifs. Each of them will be from Quraysh. The Shaykh Uthman Dan Fodio in his book Nasīhah az Zamān after quoting who said that up to his time only two Khalifs were expected after which Uthman said; "I hope that I will be the first of these two and that the Promised al Mahdi will be the last." He saw himself and his tajdeed movement as being fore-runners to Imam Al Mahdi. Also, amongst the seven conditions established by al Mawardī for the role of Khalif/Imam being Quraysh is a necessary condition for the Khalif/Imam of the Muslims , as Abu Bakr (R.A) used the testimony of the Rasul (S) against the Ansar on the occasion of Saqifah when they appointed Sa'd b. 'Ubadah giving him allegiance as Khalif, Abu Bakr (R.A) said; "The Imams are from Quraysh." So even while Allah was speaking negative about Quraysh He had a place for them in the future of Islam, as Surah Quraysh indicates.
2. عن النباء –This is an explanation for that thing (they were questioning each other about) as an attached explanation ('atf al Bayan), it is also the reason for the revelation of the surah; When the Prophet (S) came to them, the Mushrikīn were asking themselves, what is that which he came with? Arguing amongst themselves about his message. The form that Allah made the question is for emphasis, and it is what the Prophet (S) came with of the Qurān which consists of information about the resurrection etc.
FOR MORE INFORMATION EMAIL: INFO@HITTININSTITUTE.COM