Lets wrap up Islamiat Paper: you have doubts post them and get the solutions

[asadalam]

what was q2 in 2013 paper it was about tafseer... the part we asked is called nazul e wahi

Sir during the break in papers will we be allowed to go out of the center building i.e into the grounds and such?

 

[Irfan Atique]

Question: Write down the events of battle of Karbaala? [10]
Answer: After Mu'awiya's (R.A) death, Yazid, 30 years old, managed to impose himself on the people and become the Khalifa. At first people refused to accept him as a representative of the Prophet (S.A.W) and Islamic Ummah, but Yazid approached people in mosques for their favors. Yazid used all possible means like bribery, coercion, pressure, threats, and force to receive the people's acceptance of him as the legitimate ruler. Many people were worried, threats to their lives and livelihood was too menacing, so they grudgingly and reluctantly gave in. But, Imam Husain (R.A) and his family did not give in. As the true representative of Prophet Muhammad (S.A.W), Al-Husain (R.A) flatly refused accepting Yazid either as a Khalifa or a leader of Islam. Despite Yazid's intimidating military power the Imam stood firm in his resolve and chose to challenge Benu Umayya's authorities. Therefore he decided to leave Makkah for Kufa to prepare for a confrontation with Yazid and his forces.
Imam Husain (R.A) continued with the journey along with close companions and family members until he was face to face with 1,000 horsemen led by Hur al-Riyahi representing the enemy. The enemy army blocked the camps of Imam Husain (R.A) from advancing. Imam Husain camped at a place called Karbala, he felt he reached the destination and ordered his camp to be setup. That day was 2nd of Muharram, Hijri 61. on the 9th of Muharram, the enemy's military forces closed in on the camp of Imam Husain (a.s.). Imam asked his brother, Abbas, to talk to Ibn Sa'ad and request a delay of the aggression by one night. Umar Ibn Sa'ad agreed to the demand. He ordered his troops to delay the aggression till next morning. Imam Husain and his pious companions spent that night in prayers. During the night the Imam told the companions, “....the enemy is interested in none but me, me alone. I'll be most delighted to permit each and every one of you to go back, and I urge you to do so...." All companions screamed in response, "By Allah, never, never! We will either live with you or die together with you." Finally, the day of Ashuraa dawned upon the soil of Karbala.
It was the day when Jihad would be in full bloom, blood would be shed, 72 innocent lives would be sacrificed, and a decisive battle would be won to save Islam and the Ummah. It had been a few days since the water supply was cut off by the enemy. Children were crying for water, the women were desperate for water, Zainul-Abideen, the son of Imam Husain (R.A) was sick with fever. The suffering from the thirst was too painful to bear. And despite this, not a single person in the camp made any complaints or even questioned the mission of Imam Husain. Each member supported the Imam wholeheartedly and enthusiastically. Imam Husain's supporters insisted on being the first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious.
Within a short time the Imam's supporters slay a large number of the enemy fighters, they were on the offensive and the enemy on the defensive. This caused apprehension and confusion in the enemy military, the 72 of Husain's against the 5,000 of the enemy (some say 30,000) being on the defensive. So worried and nervous, the enemy commander-in-chief ordered his army not only to set fire to the Imam's tents (which were occupied mostly by frightened females and children), but at the same time reinforced his fighters with more troops.
The heroes began to fall, they were men of valor welcoming martyrdom, and they fell one after another, for the enemy was overwhelming in number. By noon time the Imam stopped the fight to perform the Salat. By this time those left were mainly his family and a few supporters. They performed the Salat together. Two supporters were guarding the performers of Salat. The enemy was standing still, watching!! When Salat was finished one of the guards fell dead; there were 17 arrows in his back. Ali Akbar, Husain's son obtained permission to fight and dashed toward the enemy. He engaged them in fierce fighting, falling on them like thunder, slaying numerous fighters. He continued to move forward, deep inside the enemy. The enemy was overpowering in number, it overwhelmed him cutting him with swords and spears, and his body became nothing but wounds gushing blood, until he died. Imam Husain (R.A) rushed to the area and picked up the wounded limp body and brought it to the appalled camp. His sister and others in the camp were horrified and shocked at the scene.
Abbas (R.A) and five other brothers of Imam Husain went to fight. They also engaged the enemy in a fierce fighting, almost doing the impossible. Abbas (R.A) went toward the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy, overwhelming and severely wounding him. As much as he tried Abbas (R.A) could not save the water, he fell from his horse to breath his last. Next to the battle field went the sons of Imam Al-Hasan and Zainab and their cousins (about 17 of them). They were all in their teens but each stood bravely, believing in the mission, facing a formidable enemy, and showed no less enthusiasm in their quest to embrace the martyrdoms by the afternoon 70 brave persons had sacrificed their lives in Karbala to save Islam.
Husain endured all that and more, for he (S.A.W) all his beloved ones brutally cut to pieces, including children. Remaining the only one, Imam Husain was to face the enemy head on. Precisely at that moment Imam Husain heard his baby crying incessantly, agonizing because of the thirst. Imam Husain's love for his family was unbound, especially for a suffering baby. He held the six months old baby, his youngest son (Ali Asghar) in his arms, and appealed to the enemy fighters for some water for the baby. Imam wanted to awaken their conscience and stir their human feelings but the stone-hearted enemy, instead of giving water, zoomed an arrow toward the agonizing baby and killed him instantly. Imam Husain was shocked. He felt an unbearable wave of pain. The sight of the limp baby in his arms was agonizingly painful. Imam Husain (R.A) was alone, one man against thousands. He took them on, fighting them bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move toward him. The silence was broken when Shimr screamed for an attack, and then screamed again, threatening, and in response they attacked collectively, and one sword fell on Imam Husain's left wrist and deeply cut his left hand. The blood gushed like a fountain. Another sword was soon to follow and it hit his upper back. Imam Husain (R.A) felt numb as he fell to the ground, bleeding profusely. He was near the point of shock, even though staggering he tried to stand by leaning on his sword. Then he received the fatal blow. It was at this point, that Shimr whose mother was a disbeliever, came forward and severed Imam Husain's noble head from the body, the noble head kissed often by the Prophet (S.A.W)!

"SHAH AST HUSAIN, BADSHAH AST HUSAIN
DEEN AST HUSAIN ,DEEN PANAH AST HUSAIN,
SARDAAD ,NA DAAD DAST DAR DAST-E YAZEED,
HAQQUAA KE BINA-E LA ILAH AST HUSAIN."

 

[Irfan Atique]

Question: Why did The Holy Prophet marry several times?
Answer: The Qur’an, in Surah Nisa, chapter 4 verse 3, states that a Muslim is allowed to marry a maximum of only four wives. Another verse in the Qur’an makes Prophet Muhammad (S.A.W) an exception to this rule.
In Surah Ahzab chapter 33 verse 52: “It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as hand maidens) and Allah doth watch over all things”.[Al-Qur’an 33:52]
This verse clearly gives Prophet Muhammad (S.A.W) the permission to keep all his previous wives but prohibits him to marry any more women except those which his right hand possessed i.e. slave girls.
The Prophet (S.A.W) was allowed to keep all his previous wives because no one was allowed to marry the Prophet’s wives (R.A) after they were divorced or widowed as they were ummul-momineen (mother of the believers).
People falsely accuse the Prophet (S.A.W) of being hypersexual (Maaz-Allah), because he had eleven wives. If you read the life history of the Prophet (S.A.W), only two of his marriages one with Khadija (R.A), and the other, with Ayesha (R.A) were marriages in the normal course. All his other marriages were contracted as a necessity and were based on various considerations.
The first marriage of the Prophet (S.A.W) took place when he was 25 years of age and he married Khadija (R.A) who was twice widowed, and was 40 years old. If the Prophet (S.A.W) was hypersexual, why would he marry a woman who was 15 years older than him and already twice widowed?
Until his first wife, Khadija (R.A) was alive; he never took a second wife. Khadija (R.A) expired when the Prophet (S.A.W) was 50 years age and only after this, did he marry the others. If he married eleven wives for sexual reasons, he should have had multiple wives during his youth. Contrary to this, history tells us that all his marriages with his remaining ten wives took place when he was between the age of 53 and 59 years.
All his wives (R.A) were between the ages of 36 to 50 years, except for two wives (R.A). His reputation had spread far and wide, not only in Arabia, but also in the neighboring countries. Could he not have easily got younger and lovelier girls to marry? Most of his marriages were for political gain and for the spread of Islaam.
In Arabia, no one could carry on the work of reform and upliftment unless he belonged to, or was related to some specific and respectable tribe. Thus, in the interest of his mission, the Prophet (S.A.W) needed inter-tribal relationships. He wanted to weld the quarreling tribal and clannish factions into one Muslim ummah, as brethren in faith (Ikhwan fi’d-din).
For instance, his wife Juwayreeyah (R.A) belonged to the Banu Mustaliq clan, which was very powerful. The entire clan was a bitter enemy of Islam from the start, and they were finally suppressed by military action. When the Prophet (S.A.W) married Juwayreeyah (R.A), the Muslims released all their prisoners, saying that they could not keep the Prophet’s relatives in bondage. It was due to this marriage that the whole clan of Banu Mustaliq accepted Islam and became peaceful and obedient to the laws of the new Islaamic state.
Maymunah (R.A) also came from a very powerful and recalcitrant clan from Najd and was the sister of the wife of the chief of the clan in those days. It was this clan which had brutally murdered seventy members of an Islaamic missionary deputation. The Prophet’s (S.A.W) marriage with Maymunah (R.A) changed the whole atmosphere and Najd accepted Madinah’s authority under the leadership of the Prophet (S.A.W).
Umm Habibah (R.A) was the daughter of the Quraysh chief, Abu Sufyan. It was after the Prophet’s (S.A.W) marriage to Umm Habibah that Abu Sufyan never fought against the Prophet (S.A.W). This marriage was largely responsible for the conquest of Makkah. Further more, Umm Habibah was first married to a certain Ubaydullah and immigrated with him to Abyssinia, where Ubaydullah became a Christian and a drunkard. Excessive consumption of wine killed him since it was a double shock to her that her husband had become a Christian and later died, she was badly in need of solace.
Safiyyah (R.A) was the daughter of a very prominent Jewish chief, Huyyah ibn Aktab. In consideration of her family status, she could not be merged into an ordinary household. So the Prophet (S.A.W) himself married her. After this marriage, the Jews did not dare to revive their opposition to the Prophet (S.A.W) and his mission.
In the case of Hafsah (R.A), it was the Prophet’s (S.A.W) desire to bind in relationship with those of his great companions (sahabah) who were his advisers and who were trained for future leadership. He had married Abu Bakr’s (R.A) daughter, married two of his own daughters to Uthman (R.A) and one to ‘Ali (R.A). ‘Umar (R.A) could not be kept outside this wide circle of relationship. By marrying Umar’s daughter Hafsah (R.A), the Prophet (S.A.W) forged a strong bond of relationship within the Islamic movement thus strengthening the pillars of the ummah.
The Prophet (S.A.W) had married his first cousin, Zaynab (R.A), to his freed slave, Zayd ibn Haritha (R.A), whom he had adopted as his son. This marriage of Zaynab (R.A) with Zayd (R.A) was intended to break the family and social barriers, but the marriage did not prove to be successful and ended in divorce. When the Prophet (S.A.W) (S.A.W) that Zaynab (R.A) was left alone, he felt his responsibility in the matter. He also had to break another convention, according to which an adopted son became a real son. This difficult problem was solved by the Prophet’s (S.A.W) marriage to Zaynab (R.A) (as mentioned in the Quran, in Surah Ahzab, chapter no 33 verse 37) to annul that pre-Islamic conception and promulgate an Islamic law instead.
Another lady Zaynab (R.A), Umm al Masakin (mother of the poor and helpless), daughter of Khuzayma ibn Al-Haith, belonged to the Hawazin clan. Her husband was killed in the battle of Uhad. To rescue her from widowhood, the Prophet (S.A.W) took her as his wife.
After the revelation of the verse in Surah Ahzab, chapter 33 vers 52, the Prophet (S.A.W) only married Mary the Copt who was a slave girl sent as a present by the Christian Muqauqas of Egypt. Since the Christian Chieftain of Egypt sent Prophet Muhammad (S.A.W) a slave girl as a present, he could not refuse this gift as a refusal would have disturbed the political alliance. He could not keep her as a slave girl, since Prophet Muhammad (S.A.W) preached that slaves should be freed. The only option left with him was to marry her, since the Qur’an gave him the permission to do so. Later on she became the mother of Ibrahim (R.A) who died in his infancy.

 

[Irfan Atique]

Please mark these too!! both out of ten marks!

MISSED FEW IMPORTANT POINTS.....READ THIS .....
Question: Write a brief note on the descendants of Prophet Muhammad (S.A.W)?Write accounts of the lives of the Prophet’s two grandson’s al-Hassan and al-Hussain? [10]
Answer: Although Prophet Muhammad (S.A.W) contracted 13 marriages, he only had children from Hazrat Bibi Khadija tul-Qubra (R.A) and Hazrat Maria Qibtia (R.A). From Hazrat Khadija tul-Qubra (R.A) he had two sons Qasim and Abdullah and four daughters Hazrat Zainab binte Muhammad, Hazrat Ruqaya binte Muhammad, Hazrat Umme-e-Kulsum binte Muhammad and Hazrat Fatima binte Muhammad. Unfortunately both his sons from Bibi Khadija tul-Qubra (R.A) died in infancy. After the death of his second son, the pagans of Makkah scorned at him by calling him ‘Abtar’ (that is the one who have no male successor to carry out his name)
It was on this occasion that Surah Kausar was revealed in which Allah (SWT) consoles Prophet Muhammad (S.A.W) and calls his enemies ‘Abtar’. Prophet Muhammad (S.A.W) had a son named Ibrahim (R.A) from his wife Hazrat Maria Qibtia (R.A).
Holy Prophet (S.A.W) had grandchildren from his daughters. Zainab binte Muhammad (R.A) had a son named Ali who died in infancy and Ummamah (R.A) who later married Ali bin Abi Talib (R.A). Fatimah binte Muhammad (R.A) had two sons Hassan bin Ali (R.A) and Hussain bin Ali (R.A) and two daughters Umm-e-Kulsum (R.A) and Zainab (R.A).
Hazrat Imam Hassan (R.A)
On the fifteenth of the holy month of Ramadan, in the third year after Hijra (migration), the Prophetic house announced the birth of the first grandson of the Prophet [(S.A.W)]. Prophet Muhammad (S.A.W) named him Hassan and also honored his grandson by reciting the Adhān in his right ear, the Iqāmah in his left ear, and sacrificed a ram on the seventh day. The Holy Prophet Muhammad (S.A.W) loved Imam Hassan so much so that if the Holy Prophet (S.A.W) is in prostration during prayer and if Imam Hassan came and sat on his shoulders, the Holy Prophet (S.A.W) used to increase the time of the prostration.
Hazrat Imam Hassan (R.A) was given the title ‘Abu Muhammad’ Imam Hassan was also titled as ‘Mujtaba’ (the chosen one), ‘Shabbar’ (Handsome). The Holy Prophet (S.A.W) has said that “My two grandsons Hassan and Hussain are the masters of heaven” (Bukhari). One day Muhammad (S.A.W) took Imam Hassan on his shoulders and the Holy Prophet (S.A.W) prayed to Allah (SWT) “My Lord! I love him, may You love him too” (Sahih Muslim).
Hazrat Imam Hassan was very intelligent because he was brought up in ideal atmosphere in all aspects of life under the care and love of Prophet Muhammad (S.A.W), his mother Fatima tuz-Zahra (R.A) and father Ali bin Abi Talib (R.A). Imam Hassan became conversant with all the contents of any Wahi when the Prophet Muhammad (S.A.W) would disclose it to his associates.
Historians have reported that Hassan (R.A) looked like his grandfather Prophet Muhammad (S.A.W) in looks and in manners. Imam Hassan (R.A) used to come to the mosque of Prophet Muhammad (S.A.W), listening to the sermons of his grandfather and seeing Islam prosper was the lesson one can never forget. Whenever he came to the mosque, the Holy Prophet would pick him up, would let him sit beside him and let the attentive companions see and behold who this boy was. They all loved his presence in the mosque and cared for him.
It is reported that the Apostle of Allah (SWT) was on the pulpit with Hassan (R.A) by his side. He was once turning to the people and once turning to him and was saying, “Verily this progeny of mine is Sayyed (noble) and per-chance Allah (SWT) will bring out compromise between two big parties of the believers through him” (Sahih Bukhari)
Hazrat Imam Hassan was 8 years old when his grandfather the Holy Prophet (S.A.W) passed away and after 6 months his mother Fatimah tuz-Zahra also passed away. The remaining years of his childhood and youth were spent under the guidance of his father Hazrat Ali (R.A). Hazrat Hassan (R.A) served faithfully all the caliphs of Islam including his father the forth Caliph Ali bin Abi Talib (R.A).
He fought in the battle of Camel as well as he fought in the battle of Siffin. During his father’s caliphate he was also the in charge of Bait ul-Maal (treasury). When his father Ali bin Abi Talib (R.A) was martyred, he was declared as the Caliph. However, Hazrat Ameer Muawiya (R.A) was not happy and brought much resistance against Hazrat Hassan (R.A). Hazrat Imam Hassan (R.A) fulfilled his grandfather’s prophecy by stepping down from the caliphate. His caliphate was lasted only six months. He spends rest of his life on scholarly activities but unfortunately in 50 A.H he was poisoned to death.

 

[Irfan Atique]

Hazrat Imam Hussain (R.A)
The second grandson of Prophet Muhammad (S.A.W) was born on 3rd Shabaan, 4th year of Hijra (626 A.D). When he was born the Holy Prophet was given the news of the birth of his 2nd grandson. Holy Prophet (S.A.W) said the Azan and Iqamah in his ears. People around the Prophet (S.A.W) saw tears in his eyes. Fatimah (R.A) asked what the reason is for this; he told her that this boy of hers will achieve martyrdom. The Prophet Muhammad (S.A.W) loved Hussain (R.A) very much he said, “Hussain (R.A) and Hassan (R.A) are my flowers in the world” (Tirmizi).
Hazrat Imam Hussain (R.A) learned the Islamic teachings and the recitation of the Holy Quran, in an ideal atmosphere under the care and love from his grandfather Prophet Muhammad (S.A.W) and his own parents. As a child he would often be seen sitting in the lap of Holy Prophet (S.A.W) along with his elder brother Hassan (R.A) and Usamah bin Zaid (R.A). Prophet Muhammad (S.A.W) used to invoke Allah (SWT) saying “I love them O Allah! Please love them too” (Sahih Bukhari).
In another tradition, it is reported that the Apostle of Allah was asked who of the people of the house were dearest to him. He said “Hassan (R.A) and Hussain (R.A)” (Tirmizi) Another famous saying of the Prophet at the same time became synonymous with the name of his grandson Hussain “Hussain-o-Minni wa Ana Minul Hussain” (Hussain is from me and I am from Hussain) Allah loves him who loves Hussain". (Tirmizi)
Hussain was for Islam and his whole life was for Islam and its establishment on earth. Any break in this mission would subvert this mission which was the purpose of his creation. The message of the Holy Prophet in this saying was that Hussain will, in some near future save this mission from destruction; hence the very purpose of his being will be saved by the sacrifice of his grandson. He was giving the news of a future occurrence. The story of Karbala unfolds.
Many sources convey the Prophet Muhammad (S.A.W) loved Imam Hussain very much: he (S.A.W) did whatever he wanted, played with him, and carried him on his shoulders. Hussain (R.A) used to climb on his back while he bent during prayer, He would leave him up there and stayed in that position until he came off, whenever Prophet Muhammad (S.A.W) (S.A.W) Hassan and Hussain (R.A) came in the mosque while he was preaching in Minbar, he stopped his speech, he came down, he hugged them and said “Allah was absolutely right when He said ‘The riches and your children may be but a trial’ (64:15). I could not stay when I (S.A.W) them.”
Hussain (R.A) was seven years old when his grandfather Prophet Muhammad (S.A.W) passed away and his mother Fatimah tuz-Zahra (R.A) also passed away after six months. He was brought up from his childhood till his youth by his father Hazrat Ali Al-Murtaza (R.A). Hussain (R.A) was upright, honest and sincere and was noted for bravery, magnanimity, piety and ability. He supported all the caliphs including their father the forth caliph of Islam.
During his father’s caliphate, Hussain (R.A) went to Kufa and joined in all the campaigns. After his father’s martyrdom, he obeyed his father’s will and submitted to his brother Hazrat Hassan (R.A). However, when Hassan (R.A) stepped down from caliphate Imam Hussain (R.A) went back to Madinah and devoted himself to Islam and carried out all the stipulations of Islam in ones daily life.
Hazrat Imam Hussain (R.A) refused to accept Yazeed bin Muawiya as caliph after Hazrat Ameer Muawiya’s death. Yazeed wanted Hussain (R.A) to take allegiance but he refused and left Madinah for Makkah. The people asked Hussain (R.A) about his decision, Hazrat Imam Hussain said that he do not want the city of his grandfather (S.A.W) to become a battlefield. The people of Kufa asked Hussain (R.A) to come to Kufa where they would take the allegiance on Hussain’s (R.A) hand. Yazeed came to know about this and he killed the supporters like Muslim bin Aqeel the cousin of Imam Hussain were killed.
When Hazrat Hussain (R.A) came to know about this he was already on his way to Kufa along with his family members and followers. Yazeed forces intercepted and soon the followers of Hussain (R.A) deserted him until he was left with only 72 followers who were mostly his kith and kin. Imam Hussain encamped at Karbala near the river Euphrates; he was surrounded by Ummayad’s troops. It was the month of Muharram the 7th when Yazeed’s army of 4000 strongmen besieged the small but brave group of 72 followers led by the grandson of the great grandfather Prophet Muhammad (S.A.W).
The battle started which is known as the battle of Karbala, Hussain’s (R.A) followers fought with 4000 strong men with such a bravery and valor that words are not enough to describe. One by one they laid down their lives for Islam and their leader the grandson of Prophet Muhammad (S.A.W). For 3 days they fought fiercely and on the 10th Muharram 61 A.H. Hussain (R.A) went to the battle field as no one left to fight. Hazrat Hussain (R.A) fought like his grandfather and his father and finally he himself gave his life in 61 A.H and saved the religion of his grandfather.
Hussain (R.A) was amongst the chiefs of the martyrs. Yazeed’s army beheaded all the male members of the house of Prophet Muhammad (S.A.W) along with the head of Hussain (R.A) and was taken and brought to Yazeed
“Hussain is the king, indeed he is the king of kings
Hussain is Deen and also the protector of Deen
He gave his head but not his hand of allegiance in the hand of Yazeed
Indeed he was the founder (Like his grandfather) of the concept of One God.” (Shah Moinuddin Chishty Ajmeri)

 

[exploded diper]

what was q2 in 2013 paper it was about tafseer... the part we asked is called nazul e wahi

the question bout tafseer if it came before it isnt gonna cum now is it.....

btw vat kind of questions cum bout tafseer?
any example

 

[Irfan Atique]

the tafseer para goes right over my head

IL SEND YOU HOW TO DO TAFSEER.......
Question: What is meant by Tafseer? How did it evolve? [10]
Answer: "Tafsir", is a verbal noun from "fas’sar" which means to explain, to clarify or to elucidate. Therefore Tafsir means explaining the meaning of the Quranic verse, clarifying its import and finding out its significance. It can also be translated as exegesis which means an extensive and critical interpretation and analysis of a holy scripture. The Prophet (PBUH) said: Who speaks about the Quran without knowledge, he will receive his seat in Hellfire.
The need to explain the verses of the Quran arose quite early even before the whole Quran was revealed. People used to ask the Prophet (S.A.W) questions regarding the meaning of certain words in the verses, or their bearing on problems as they arose, or detail of certain historical or spiritual matters. The Prophet's answers were understood and memorized by his companions (Al-Sahaba). Among the known commentators from the Prophet's companions was Abu Bakr (R.A), Omar ibn Al-Khatab (R.A), Usman ibn Affan (R.A), Al ibn Abi Talib (R.A), Zaid ibn Sabit (R.A), Abu Musa Al-Ashary (R.A), and Anas ibn Malik and many more. None of these Quranic commentaries were written by the companions. The next generation of Muslims, called "Al-Tabi'in" or the followers, did not personally conversed with the Prophet (PBUH) but had conversed with the Prophet's companions and learned from them orally. In Mecca, the school of ibn Ab'bass emerged and among his students were Saeed ibn Jaber, Mugahed & Akrama ibn Ab'bass, and Ata'a ibn Ribah. In Medina, Abi ibn Kaab was known for his Quranic commentaries than others. Among his followers were Zaid ibn Aslam, Abu Al-Aaliah, and Muhammad ibn Kaab Al-Kurtuzi.
Subsequent generations always went back to establish a chain of evidence from the followers (Al-Tabi'in) and the companions (Al-Sahaba) and through them grew the science of "Hadis" or traditions. The Hadis literature dealtwith multidiscipline subjects including theology, ethics, and Quranic exegesis (critical interpretation of the text). Exegesis soon became an independent science by itself and was called "Tafsir". A monument of traditional commentary based on reports from earlier generations was compiled by Abu Ja'far Muhammad Al-Tabari (224 -310 A.H.). His commentary covered 30 large volumes and entitled "Jami Al-Bayan fi Tafsir Al Quran" (The Comprehensive Explanation of Quranic Exegesis). A hand written copy of his book was found in Saudi Arabia at the possession of one of the Princes of Najed. This copy provided the older and the only written encyclopedic collection of the first three centuries of Quranic exegesis. The size of this work and the independence of judgment in it seem to have prevented it from having a large circulation, but scholars such as Suyuti and Ibn Kathie used it largely.

Science of Tafsir or Quranic exegesis requires the following knowledge base:

· Science of Logha (language) which is the study of the meaning of individual words based on their location in various sentences.

· Science of Nahw (Syntax) which is the study of the rules, or patterned relations, that govern the way words combine to form phrases, and phrases to sentences.

· Science of Sarf (Morphology) which is the study of the structure and form of words in the language, including inflection, derivation, and the formation of compounds

· Science of Balagha (Rhetoric) which is the science dealing with the eloquence of the

· Arabic language and how to convey proper meaning according to the situation.

· Science of Qira'at (readings) which deals with the different ways to pronounce words in the Quranic verses

· Knowledge of Asbab Al Nuzul (occasions of revelations) which are the circumstances under which the Quranic verses were revealed to Prophet Muhammad (PBUH).

· Knowledge of Al-Nasikh wal Mansukh (the abrogating and abrogated (verses)) which involve the replacement (ibdal) of an earlier verse/tradition (and thus its embodied ruling) with a chronologically successive one.

· Science of Hadis (Prophet's traditions) which include the authentic sayings of the Prophet that dealt with explaining and elaborating obscure verses.

 

[Irfan Atique]

the question bout tafseer if it came before it isnt gonna cum now is it.....

btw vat kind of questions cum bout tafseer?
any example

JUST POSTED

 

[Irfan Atique]

Sir during the break in papers will we be allowed to go out of the center building i.e into the grounds and such?

NOP

 

[Irfan Atique]

can anybody tell the background of Sura Zilzaal, al Fatiha, al Quraish. please

AL-ZILZAL:

Period of Revelation

Whether or not it was revealed, at Makkah or Madinah, is disputed. Ibn Masud, Ata, Jabir, and Mjahid say that it is a Makki Surah and a statement of Ibn Abbas also supports this view. On the contrary, Qatadah and Muqatil say that it is Madani and another statement of Ibn Abbas also has been cited in support of this view. That it is a Madani Surah is reasoned from a tradition from Hadrat Abu Said Khudri, which Ibn Abi Hatim has related from him. He says: "When the verse Fa-man ya mal mithqala dharratin khairan yarah, wa man ya mal mithqala dharratin sharran yarah, was revealed, I said: "O Messenger of Allah, shall I really see my deeds? The Holy Messenger replied in the affirmative. I submitted: And every major sin?He replied yes. I said: And the minor sins too? He replied yes. Thereupon I exclaimed that I would then be ruined. The Holy Prophet said: Rejoice, O Abu Sa'id, for each good act will be equal to ten good acts like it." The basis of the argument for this Surah's being Madani is that Hadrat Abu Sa'ld Khudri was an inhabitant of Madinah and reached maturity after the Battle of Uhud. Therefore, if this Surah was revealed in his presence, as is apparent from his statement, it must be a Madani Surah. However, the practice that the Companions and their immediate successors followed in respect of the occasion of the revelation of the verses and Surahs, has already been explained in the Introduction to Surah Ad-Dahr above. Therefore, a Companion's saying that a verse was sent down on this or that particular occasion is no proof that it was sent down on that very occasion. It may well be that after coming of age when Hadrat Abu Sa'id heard this Surah for the first time from the Holy Prophet, terrified by its last portion he might have asked the Holy Prophet the questions which we have cited above, and he might have narrated the incident saying that when this verse was revealed he put this and this question to the Holy Prophet. In the absence of this tradition every reader who reads the Qur'an with understandings will feel that it is a Makki Surah. More than that: from its theme and style he would feel that it must have been sent down in the earliest stage at Makkah when the fundamental principles and beliefs of Islam were being presented before the people in a concise but highly effective way.

AL FATIHA
This Surah is named AL-FATIHAH because of its subject-matter. Fatihah is that which opens a subject or a book or any other thing. In other words, Al-Fatihah is a sort of preface.

Period of Revelation

It is one of the very earliest Revelations to the Holy Prophet. As a matter of fact, we learn from authentic Traditions that it was the first complete Surah which was revealed to Muhammed (Allah's peace be upon him). Before this, only a few miscellaneous verses were revealed which form parts of `ALAQ, MUZ-ZAMMIL, MUD-DATH-THIR, etc.

 

[M.Omar]

very awesome stuff sir,undoubtedly admired by everyone

 

[Irfan Atique]

very awesome stuff sir,undoubtedly admired by everyone

May Allah bless you all dear.... need anything more just say the word

 

[exploded diper]

which chp should i focuss on to get good result easily

 

[asadalam]

which chp should i focuss on to get good result easily

What kind of question is that?Obviously all chapters as any can come!

 

[exploded diper]

What kind of question is that?Obviously all chapters as any can come!

just out of curiosity

 

[exploded diper]

was the year of deputation in the ninth year of hijra or the tenth...for .SIR IRFAN

 

[exploded diper]

JUST POSTED

can u tell me what kinda que come regarding farewell pilgrimage...last sermon

 

[exploded diper]

can u also tell vat type of quest come as prophet as a reformer?? in points

 

[exploded diper]

btw on how much as or a*s does a gud scholarship cum for ......in gud colleges in pakistan such as lgs...roots or sumother

 

[exploded diper]

yes revise what you have learned but do learn tafseer

sir plz help.........
explain briefly ijma azimah n rukhsa...and the diffrences,,,plz in points