L1 | Muqaddimah of Tafsir | Shaykh Muhammad Hisham's Foundational Dawrah Day 3 Session 3
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- Опубліковано 23 чер 2024
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•bayt al ma'mūr is in the 7th heaven, and bayt al izzah is in the worldly heaven.
Benefits
1) daleel is Kitab and Sunnah in Islam
2) No innovator brings a bidah and gives evidence from the Quran, except that in the Quran is the refutation.
3) in the Quran there is clarification to everything (Islamic)
Conditions of la ilaha illallah
* al ilm - knowledge
* al yaqeen - certainity
* al qabool - acceptance
* al inqiyad - following it
* al sidq - honesty
* al ikhlas - sincerity
* al mahabbah - love
*al kufr bi at tagooth (8th, added by some ulama)
Pillars : 2) negation and affirmation. (Negate that) anybody is worthy of worship (except) Allah (this is affirmation)
1:01:09 al mishkani and imaam Ahmed
Memorise this as you memorise your name.
• Quraan
This is not metaphorical, not allegorical, not an expression of speech of Allaah. It is true and literal speech of Allaah that Allaah spoke and Jibreel heard it with its sound and its letters and Mohammed sallaAllaahu 'alayhi wasallam heard it from jibreel with sound ans its letters. Nothing other than that. This is the aqeedah of all the sahabas and so on. And Quraan is uncreated.
Brief biography of the Shaykh al-ʿAllāmah, Shaykh al-Qurʾān wa al-Tafsīr, Abū Zakarīyyā ʿAbd al-Salām al-Rustamī رحمه الله
The Shaykh was born in an area called Kandar, in the village of Rustam, a village in the district of Khybar - Pakhtunkhwa, Pakistan, into a family of ʿIlm and virtue, his father was a khaṭīb and both his paternal and maternal uncles were from the most senior scholars of their time, in their area.
He began his early studies with his father, ʿAbd al-Raʾūf, before attending the school Fayḍ al-Islām for approximately three years. He then attended Dār al-ʿUlūm al-Islāmīyyah, where he studied tafsīr, ḥadīth, naḥū, ṣarf, manṭiq and Ḥanafī fiqh. After completing secondary school, the shaykh studied ḥadīth with Shaykh ʿAbd al-Raḥmān al-Bahawdabadi and Shaykh ʿAbd al-Raʾūf al-Bahawdabadi in Jāmiʿah Islāmīyyah, Akora Khattak. Some of his teachers include Shaykh ʿAbd al-Razzāq, Shaykh Muḥibb Allāh and Shaykh Miyān Gul.
The Shaykh was extremely intelligent from a young age, as a young student at school, he would teach the children of his village some elementary texts in Ḥanafī fiqh.
The Shaykh felt that he wanted to continue in his study of tafsīr, so he went to the famous scholar Shāh Manṣūr Babaji and continued his study of tafsīr with him. He would also attend an annual tafsīr conference in the months of Shaʿbān and Ramaḍān, led by the Shaykh and great mufassir, Ghulām Allāh Khan, in Rawalpindi. Upon noticing the diligence, intelligence and religiousity of Shaykh ʿAbd al-Salām, Shaykh Ghulām Allāh advised that Shaykh ʿAbd al-Salām should be the one to take his position in teaching the tafsīr of the Qurʾān, after his death.
The Shaykh stated that when he started to study ḥadīth and tafsīr, Salafīyyah began to enter into his heart and his love for the Madhhab of the Ahl al-Ḥadīth began to increase, as he read different magazines and authored works such as Majallah Ghurabāʾ Ahl al-Ḥadīth, which he was greatly affected by.
Upon completing this stage of his studies, the Shaykh began to establish a madrasah in Rustum, which he called Taʿlīm al-Qurʾān. This madrasah that the Shaykh established was distinct. Not only were students taught the Qurʾān and its sciences, but also ḥadīth and its sciences.
The Shaykh was an expert in the Arabic language and the Persian language, and he was an expert in Tafsīr.
Such that he would sit to teach tafsīr and in front of him would attend 5000 students at once, and he would explain the entire Qurʾān every Ramaḍān, he used to sit after Fajr, then teach until ʿAṣr, every day he would do Tafsīr of one Juzʾ of the Qurʾān or a Juzʾ and a quarter, such that the 29th day would not come except that he has completed the tafsīr of the entire Qurʾān.
He taught tafsīr of the entire Qurʾān like this, 40 times in his life, and he would never sit to teach tafsīr except after reading through all tafāsīr.
Such that Shaykh Muḥammad Hishām Ṭāhirī narrated that the Shaykh told him: "I don't sit to teach tafsīr in Ramaḍān except after reading more than 120 tafsīrs.", and this was the minimum that he would read.
His library contains hundreds of printed tafāsīr either complete or incomplete. He used to love the books of Tafsīr greatly.
The sign for his love for Tafsīr was that when the Shaykh was with Shaykh Muḥammad Hishām in Madīnah, they wanted to go sit in the dars of Tafsīr, so they went to the dars of Shaykh Abū Bakr al-Jazāʾirī, but he wasn't teaching tafsīr that day, then they passed by three to four gatherings of knowledge and none of them were teaching tafsīr. Thereupon the Shaykh's eyes starting tearing up, and he said "Subḥān Allāh, we are in the masjid of Rasūlullāh ﷺ, and we can't find a dars of Tafsīr."
Shaykh Muḥammad Hishām said about the Shaykh's tafsīr Aḥsan al-Kalām, that the Shaykh authored this Tafsīr in a wonderful, enjoyable and excellent manner, that you cannot find in many collective Tafsīrs, let alone individuals ones.
This Tafsīr was printed in 9 big volumes that the Shaykh authored in the Pashto language which is spoken in Peshawar, then Shaykh Muḥammad Hishām Ṭāhirī wanted to translate this amazing work into Arabic, and the Shaykh gave him written permission to do so, and also permitted him to correct whatever he would see of mistakes while translating, especially in the subject of al-Asmāʾ wa al-Ṣifāt, which showed the humility of the Shaykh.
(The beginning of this Tafsīr was explained by Shaykh Muḥammad Hishām in Arabic, which can he found on UA-cam)
Given the scholarly position that the Shaykh rose to, it was natural that the Shaykh would at times disagree with his contemporaries - both his students and scholars. This shows us that the ʿAllāmah was not a Muqallid (blind-follower) of his teachers and scholars, rather, he would disagree with some of their thoughts and views, while upholding a high level of respect and good character in his interactions with them.
He was also on the forefront of defending the sunnah and the dīn, writing refutations of those who spread deviancy, he disagreed with and refuted Abū al-Aʿlā al-Mawdūdī in his stance about the noble Ṣaḥābah of the Nabī ﷺ, and wrote a book in his refutation. Likewise he wrote a book in refutation of Dr. Isrār Aḥmad on his filthy ʿAqīdah of Waḥdah al-Wujūd, and refuting the doubts he spread.
Due to his refutations of various sects like the Barelwīyyah, Qādiyānīyyah, the atheists and those who reject ḥadīth, such as the Qurʾānīyyūn, the tensions grew and the people of bidʿah began armed campaigns against the Shaykh's institute in 1411 (1991), which resulted in a person from the opposition being killed while a student was defending the Shaykh's institute, due to which the Shaykh was imprisoned for eight months. This imprisonment greatly impacted the Shaykh, it was while the Shaykh was in prison that he authored his book Tuḥfah al-Sijn and began to author his great nine volume work of tafsīr, entitled, Aḥsan al-Kalām.
The Shaykh had many students who then taught tafsīr after him upon his path, from the best of them is his son, Shaykh Abū Saʿīd who also passed away after the Shaykh, and likewise his student Shaykh Muḥammad Hishām Ṭāhirī.
In his lifetime, رحمه الله, the shaykh authored tens of books in various languages, including Arabic, Fārsī (Persian), Urdu and Pashto. Some of his works include:
1) Al-Tibyān fī Tafsīr Umm al-Qurʾān- Arabic
2) Tafsīr Aḥsan al-Kalām - Pashto (9 volumes)
3) Tafsīr al-Qurʾān al-ʿAẓīm - Pashto (1 volume)
4) Tawjīh al-Nāẓirīn fī Maqāṣid al-Kitāb al-Mubīn - Arabic
The Shaykh passed away on the 24th of Muḥarram, 1436.
Allāh have Raḥmah on the Shaykh and grant him Jannah al-Firdaws, and have Raḥmah on all his teachers and students that passed away, and preserve the ones that are alive upon His obedience.
جَزَاكَ ٱللَّٰهُ خَيْرًا akhi
Source for him reading 120 books of tafasir?
@@AbuUbaida89 BarakAllāhu Fīkum, look up the explanation of Shaykh Muḥammad Hishām Ṭāhirī of the Shaykh's book Ahsan al-Kalaam it's on UA-cam, he mentions it in the beginning of the first lesson, in Arabic you can look this up:
(١) تفسير أحسن الكلام ((سورة الفاتحة)) المجلس الأول - لفضيلة الشيخ د. محمد هشا مطاهري
@@AbuUbaida89 Shaykh Muḥammad Hishām narrated it that the Shaykh told him that himself, Shaykh Muḥammad Hishām said it in the first lesson of the explanation of the Shaykh's tafsīr Aḥsan al-Kalām, you can find it on UA-cam if you type this:
(١) تفسير أحسن الكلام ((سورة الفاتحة)) المجلس الأول - لفضيلة الشيخ د. محمد هشا مطاهري
Ruh ul qudus brought it (the Quraan ) down from (Rabbi ka) your Lord. Not from lawh al mahfooz or bait ul 'izza. It is a must for a Muslim, as a part of his aqeedah, that he believes that Jibreel heard the Quraan from Allaah with the voice of Allaah. And al Bukhari in his book of Tawheed has mentioned that Allaah speaks with a saut (i.e voice). 58:50 (hadeeth mentioned)
It has been mentioned from - Habr al-Ummah (The Scholar of This Nation), Turjumān al-Qur'an (The Mufassir of The Qur'an) - The Companion of Allah's Messenger (ﷺ): Ibn 'Abbas (رضي الله عنهما)
•That the Qur'an was revealed in one go, on the 24th night of Ramadan, on Laylatil Qadr, to Bayt al-'Izzah (The House situated in the Sky of the Dunya).
• Also to al-Bayt al-Ma'mur, a house in the 7th level of heaven where 70,000 different Angels circumambulate everyday.
• After it was revealed in one go, from there, Jibril pull ditc descended with revelation as and when Allah intended (to The Messenger).
See Tafsir al-Tabari 3/188-190.
Benefit:
Someone says “My utterance of the Qur’an is created.”
We say: “We don’t affirm this and we don’t deny this. The word “utterance is mujmal (broad). What do you mean by “my utterance”?
If you mean your action, then we affirm it because all of your actions are created.
If you mean the thing that is being uttered (Qur’an itself), then we deny it, because Qur’an is uncreated because it is the speech of Allah and Allah speaks and that is attribute of Allah, and attributes of Allah are uncreated.
جزاكم الله خيرا وبارك الله فيكم
1:07:00 seeing Alāh
Khashya is fear but based on knowledge
37:12 if we sent down quran upon mountain from the khasya
Verily the most fearful… ulama
احسن الله إليكم
Also please explain this 45:30 جزاكم الله خيرا
💯👍
السلام عليكم ورحمة الله وبركاته
Where is the pdf of this book?
Open this drive and go to DAWRAH all the pdfs should be there may allah bless you
@@Ermat3this book isn’t in that file, I checked.
26:45 abdusalam rustami
BarakAllāhu Fīkum, I've put up a biography of the Shaykh in the comments, you can refer to it
@@AboAbdillahJazakAllāhu Khayran.
1:57 This Dunya is cursed
Can somebody please explain how hashimiyyah and karramiyyah believe the Quran is within Allah and it is impossible to be eternal i didnt understand, if they believe it is within Alalh how do they even believe it not to be eternal???
بارك الله فيكم