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Gems from Fatḥ al Bāri

Gems from Fatḥ al Bāri

(With slight editing).


Muʿāwiyah (ra) narrated: I heard Allāh’s Messenger (Sallahu ‘alayhi wa sallam) saying, “If Allāh wishes good for a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allāh. (And remember) that this nation will keep on following Allāh’s teachings strictly and they will not be harmed by any one going on a different path till Allāh’s order is established.” (Saḥīḥ al Bukhāri).

This ḥadīth revolves around three issues:

  1. The virtue of learning and understanding (tafaqquh)
  2. That the true giver of things is Allāh (swt).
  3. A part of the ummah will always remain upon the truth.
  • The first part of the ḥadīth is suited to be mentioned in chapters related to knowledge whereas the second is more suited to chapters related to the distribution of charity (Imam Muslim mentioned the ḥadīth in the book of zakāh.) and the third part of the ḥadīth is more suited to be mentioned in the chapter of the signs of the Hour.
  • However, all three matters are really related to knowledge:
    • The first part is clearly related to knowledge.
    • The second part alludes to that knowledge is not simple ‘gained’ but a person must also receive divine support from Allāh to attain it.
    • The third part alludes to the fact that there will always be a group of people upon this path of knowledge.
    • It can also be derived from the ḥadīth that a time will never pass except that there will be a mujtahid existent in the ummah. This was the apparent view of Imam al Bukhāri.
    • Imam an-Nawawi said: “It is possible that this band of people (ṭāʾifah) could consist of different groups of believers who establish the command of Allāh whether they be mujāhidīn, jurists, scholars of ḥadīth, ascetics, those who enjoin the good and forbid the evil etc. It is not necessary that they are all gathered together in one place, rather it is possible for them to be dispersed across the land.”
    • The term fiqh has slightly different meanings depending on they way it is pronounced:
      • faqUha: is used when fiqh becomes second nature to someone.
      • faqAha: is used when someone precedes others in understanding matters.
      • faqIha: is used to mean to understand.
      • All three meanings are applicable here.
      • The word used for good: ‘khayran’ has been mentioned in the indefinite form to make it inclusive of all forms of good whether little or many. Mentioning it in the indefinite also venerates the status of this ‘good’.
      • The implied understanding (mafhūm) of the ḥadīth shows that the one who does not learn the fiqh of the religion i.e. the fundamentals and branches of the religion, has been denied good.
      • The one who does not know the affairs of his religion, nor is a faqīh or a student of fiqh can be described as being someone who good was not intended for.
      • The ḥadīth also shows how scholars have a greater status over the rest of mankind and that fiqh of the religion is more virtuous over all other sciences. 


A Course on the Names & Attributes of Allāh (swt).

Al Jalal Masjid Luton presents:


A ten week structured course on the explanation of the Beautiful and Perfect Names of Allah’ By Ustadh Alomgir Ali (Tayyibun Institute-Uk) FREE COURSE OPEN TO ALL (Course material available upon request – Please email for details) Course start date: Sunday 22nd January 2012 Time: After Zuhr Jamat, 1.00 pm Venue: Al-Jalal Masjid, 314. Biscot Road, Luton, LU3 1AZ For further information please contact: Saiful 07739850155 | Email: | Web: | Facebook: Al Jalal Masjid Luton

Books of Tafsīr.

Assalāmu ʿalaykum,

I have had countless requests from people to know what book of tafsīr I refer to when delivering the weekly tafsīr class in London. The following is a list of the books I mainly refer to as well as a brief discussion of some of the books.

Books of Tafsīr referred to:

  1. Aṭ-Ṭabari. (26 vols.)
  2. Ibn Kathīr. (The print I refer to is 15 vols due to its extensive checking, otherwise it is usually shorter)
  3. al Qurṭubi. (24 vols.)
  4. Al Baghawi. (8 vols.)
  5. At-Taḥrīr wat-Tanwīr – Ibn ‘Āshūr. (30 vols.)
  6. Al Muḥarrar al Wajīz – Ibn ʿAṭiyyah. (6 vols.)
  7. Aḍwā’ al Bayān – Shinqīṭi. (10 vols.)
  8. Aḥkām al Qur’ān – Ibn al ‘Arabi. (4 vols.)
  9. Zād al Masīr – Ibn al Jawzi. (4 vols.)
  10. Fatḥ al Qadīr – ash-Shawkāni. (4 vols.)
  11. Mafātīḥ al Ghayb – ar-Rāzi. (32 vols.)
  12. Naẓm ad-Durar – al Biqāʿi. (22 vols.)
  13. Maḥāsin at-Taʾwīl – Jamāl ad-Dīn al Qāsimi. (9 vols.)
  14. Al Baḥr al Muḥīṭ – Abū Ḥayyān. (8 vols.)
  15. Badāʾiʿ al Fawāʾid – Ibn al Qayyim. (4 vols.)
  16. Tafsīr as-Saʿadi. (1 vol.)
  17. Aysar at-Tafāsīr – Abū Bakr al Jazāʾiri. (2 vols.)
  18. ʾIʿrāb al Qur’ān wa Bayānuhu – Muḥammad ad-Darweish. (9 vols.)
  19. At-Tafsīr al Mawḍūʿi. (Groups of scholars) (10 vols.)
  20. Al Burhān fī tartīb suwar al Qur’ān. – al-Gharnāṭi. (1 vol.)
  21. Muʿjam Mufradāt alfāẓ al Qurʾān. – ar-Rāghib al Aṣfahāni. (1 vol).
  22. al Iklīl fi Istinbāṭ a-Tanzīl – as-Suyūṭi. (1 vol.)
  23. Tafsīr Juzʾ ʿamma – Musāʿid aṭ-Tayyār. (1 vol.)

This list covers various different types of tafāsīr such as the traditional maʾthūr method of transmitting statements from the Prophet (saw) and his companions and tābiʿīn (such as Ṭabari, Ibn Kathīr, Zād al Masīr, al Muḥarrar al Wajīz etc).

There are also those that are based on raʾi (opinion) and thus tend to delve into dangerous areas such as philosophy and exaggerations in trying to read between the verses that sometimes led to some of the mufassirūn to abandon narrations. A typical example of such types of tafsīr is the Rāzi’s tafsīr. It was even said about it: “It contains everything but tafsīr”! Nonetheless, some of his reflections are very interesting and beneficial.

Some of the books above focus on fiqhi rulings such as Ibn al ʿArabi’s and Qurtubi’s tafsīr with the latter being much more comprehensive, including a more detailed linguistic discussion of the verses as well as mentioning āthār.

A few also focus heavily on the concept of Naẓm/Munāsabah (coherence of verses/chapters and the relationship they have with one another) such as Naẓm ad-Durar, Mafātīh al Ghayb, at-Tafsīr al Mawḍūʾi and al Burhān. These works are extremely beneficial for those who wish to ponder over the meanings of the verses albeit sometimes the authors go to extremes to try and relate one verse to another and one chapter to another. Many people today are very keen on reading and hearing tafsīr following this method since certain types of coherence in the literature we read here in the west is really considered to be the backbone for what it is considered to be good literature. We can say a lot more about this point but perhaps we will leave that for later inshā’allāh.

Shaqīṭi’s work is a gem and focuses on interpreting the Qur’ān by the Qur’ān itself (i.e. by discussing over verses that cover similar meanings to the verse at hand.) In addition to that he discusses the verses of aḥkām very well as well as clarifying many of the disputed issues of tafsīr in a very convincing manner. It is also free from deviations in ʿaqīdah.

Maḥāsin at-Taʾwīl by al Qāsimi is another gem. He has the ability to extract gems of benefits from obscure and rare works and authors.

Sheikh Musā’id’s tafsīr is beneficial too. He is a contemporary expert in the sciences of the Qur’ān and deals with variant opinions very well.

Wassalamu ‘alaykum.

Tafsīr of the Qur’ān.

You can follow my tafsīr classes here on youtube.

Tafsīr Sūrah al Fātihah.

Assalamu ‘alaykum

Assalamu ‘alaykum,

Taking over from:

comming soon….