al-Habīb Zayn bin Sumayt, may Allāh preserve him, in the Fuyūdhāt said:

An Introduction to the Sciences of Tafsīr

Ibnu Abī Jamrah narrated from the Amīr of the Believers, ‘Alī bin Abī Tālib may Allah be pleased with him who said:

If I had wished to overload 70 camels with the tafsīr of the Umm al-Qur’ān, I would surely have done so.

He, may Allah honor his face, was asked: “Did the Messenger of Allah, Salutations of Allāh and His Peace upon him, distinguish you all with something to the exclusion of the Ummah?”. He said:

No, except that one of us is given understanding of the Book of Allāh Most High.

Ibn ‘Abbās may Allāh be pleased with him used to say:

If the shackle of the camel were to become lost to me, I would surely find it in the Qur’ān. [1]

In the ((Tathbīt al-Fu’ād)), from the saying of asy-Syeikh al-Imām ‘abd Allāh bin ‘Alawī al-Haddād, may Allāh be pleased with him, he said:

The Qur’ān; in it is everything except that it is not understood save the ‘ālimūn (people of knowledge).

The custodian of it’s elucidation was given to the Prophet, Salutations of Allāh and His Peace upon him, altogether. It’s tafśīl (division into sections and elaboration) is given to the ‘ulamā’ and it is by deduction.

He, may Allah be pleased with him mentioned from al-Fudhayl bin ‘Iyādh may Allah have mercy upon him that he used to say,

If I were to know from the Qur’an in the beginning what I know now, I would not have transmitted Hadīth.

i.e. Because all the sciences gushes forth from the Qur’ān. Thus, when Allāh gift him with understanding of it, he is no longer in need of the pursuit of other knowledge.

Our master, al-Imām ‘Aydrūs bin ‘Umar al-Habsyī, may Allāh be pleased with him said:

The Qur’ān has a nuzūl and a tanzīl. The nuzūl ceased with cessation of wahyu (revelation) by his, Salutations of Allāh and His Peace upon him, death. The tanzīl will never ever cease. Rather the tanazzul continues upon the hearts of the awliyā’ with what is opened for them from the greatness of knowledge and understanding in it, with that which doesn’t comes to one’s knowledge and are unable to be gathered with words from what Allāh shower upon them from the meanings which are unlimited,

‎ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

That is the bounty of Allāh which He gives to whom He wishes. Allāh is the Owner of Great Bounties.

From the compendium of his sayings in ((an-Nahr al-Mawrūd))

I say: In fact, al-Imām ‘Ālī Bin Muhammad al-Habsyī indicated to this by his saying in a poem:

‎كتاب الله انزله تعالى…. على خير الورى الهادي الدليل
The Book of Allāh whom He Most High revealed (inzāl) upon the best of creation who is the guide and the proof
‎كتاب جامع للعلم يهدي…. الى التقـــوى ويشفي للغلــيل
A Book which gathers the knowledges that guides to taqwā and it quenches the thirst
‎هو الوحي الذي قد كان يوحى….. الى الهادي على يد جبرائيل
It is the revelation which had indeed been revealed to the Guide through the hand of Jibrāil
‎تنزله على العلماء باق….. لـــديهم وهـــــو منقطع النزول
It’s revelation (tanazzul), upon the ‘ulamā’ remaining with them, while it has ceased to descend (nuzūl)
‎ بوصف الإرث للمختار نالــوا….غــــــريب الفهم من اعلى منيل
In the capacity as an inheritance to the chosen one (Prophet Muhammad, Salutations of Allāh and His Peace upon him), acquiring understanding from the highest of gifts.

al-Habīb ‘Aydrūs bin ‘Umar al-Habsyī also said:

Indeed, Allāh Most High taught His Prophet, Salutations of Allāh and His Peace upon him, the Qur’ān, completely without an intermediary. Then, he revealed to him in installments by Jibril, upon him peace…..

Indeed parts of the Qur’ān is an explanation (tafsīr), to the other. In fact, some of the verses are categorically tied with another verse.

((an-Nahr al-Mawrūdah))

Our master al-Imām al-‘Ārif billāh ‘abd Allāh bin Muhsin al-‘Attās, may Allah benefit us with him, said:

Indeed, the Qur’ān has a zhāhir and a bātin. The bātin of the Qur’ān is the pre-existent meanings established with His, Most High’s Zhāt, which existed before it enters hearts. The tongue articulates it with voice and letters which leads to its pre-existent meanings with His, Most High’s, Zhāt. This is the Qur’ān in the bātin sense. When it enters the heart and the tongue articulates it with voice and letters, it is the Qur’an in the zhāhir sense……The Qur’ān is the Kalām of Allāh Most High, it is neither attributed with sound nor voice. In fact, it refers to the meanings established with His, Most High’s Zhāt which is (qadīmah) pre-existent. The letters which lead to the meanings are hadīthah (non-preexistent). The voice is as such as well. Indeed, when one speaks with it in form (ajsām), it is not understood except by bodies (ajsād), which is through the hurūf (letters). The meaning which is established with His Zhāt is not known except with letters just as how the ajsām (bodies) are for the arwāh (souls). The arwāh is from the amr (affairs) of Allāh. The rūh is not manifested except with the jism as how the meaning is not manifested except with the hurf. However, since the hurūf and the aśwāt (voice) is raised in honor, by leading to the meanings of the Qur’ān that is established with His, Most High’s Zhāt, it is categorically referred to as the Qur’ān, just as how we call the muśhāf and what it comprise of: the Qur’ān….

The Qur’ān are of three categories: ahkām, taźkīr and ta’rīf. The ahkām refers to the commands and prohibitions. The taźkīr refers to admonishments and promises of the fire for the people of sin and paradise for the people of obedience. It also refers to the stories of the prophets and their ummah. The taźkīr, is what the Qur’ān comprises of from the źikr of the Names of Allāh, His Attributes and His Actions…..

the Qur’ān in its entirety is a Khitāb (Address) from the Haqq, the Glorious, Most High to the mukhātab (addressed to) who is the Mustafā (Chosen One), Salutations of Allāh and His Peace upon him. Similarly it is a such for his deputies from the ‘ulamā’, and then the common people through the tongues of the ‘ulamā’. Every single one will be questioned with regard to it’s waraqah (pages), whether he made ‘amal with it or not. So read your waraqah, understand it and make ‘amal with it. If you neither read nor understand it, then ask those who read, knows and understand it, for you will be questioned with regard to your recitation of your waraqah even if you do not know the recitation. This is because you will be questioned with the su’āl (question). Allāh Most High says:

‎فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُون

So ask the people of źikr, if you do not know. (an-Nahl:43)

Similarly for the previous ummahs, the truth is revealed to them in many waraqah through the tongues of their prophets, and they are a Revealed Book such as the Tawrah, the Injil, the Zabūr and others. And ours, is our waraqah, the Qur’ān and it encompasses every matter. Seek it, and you shall find within it, even your eating, drinking, sleeping, waking up, and all your movements in all your dealings. Allāh Most High says:

‎مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ

We have not neglected anything in the Kitāb (al-An’Ām:38) [2]

Words of Caution: Our master al-Imām al-‘Aydrūs Bin ‘Umar al-Habsyī, may Allāh be pleased with him, admonished some of the mufassirūn who cited stories which contains bad adab with the anbiyā’, may Peace be upon them, as well as attribution to something from errors (hafwāt). It has certainly been affirmed by the people of truth that the anbiyā’ are ma’śūm (protected) from the śaghā’ir and the kabā’ir before prophethood and thereafter. And whatever is depicted as a ma’śiyah of them, is not a ma’śiyah in reality. At most, it is khilāf al-awlā (differing from the best option).

Our master al-Imām al-Qutb al-Habīb ‘abd Allāh bin ‘Alawī al-Haddād may Allah be pleased with him said:

Nothing is appropriate with regard to the tafsīr of the qur’ān and the commentary of the hadīths except al-khusyū’ and al-khauf, because it is raqā’iq (delicate matters). Research and citing opinions in it is not appropriate….. When Khitāb (Address) to the Ummah is mentioned in the Qur’an, then it is general, without specifying a subject such as the Saying of Allāh Most High:

‎وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ

Have taqwā of a tribulation which will not afflict specifically those who have wrong amongst you (al-Anfāl: 25)

which means it afflicts the zhālim, those associated to him, those who sit with him, those interdependent with him and those who have inclination to him from all aspects. When the Khitāb is mentioned to other than this Ummah then it is for those who perform an act similar to their’s…..

What is most special from the meanings of the Qur’ān is the takallum (speech) upon the tongue of the truth and then after that the Khitāb with the truth such as the commands and prohibitions, promises and threats, as well as others. ((Tathbīt al-Fawā’id))

A benefit: Our master al-Imām ‘abd ar-Rahmān bin Mustafā al-‘Aydrūs may Allāh be pleased with him said:

There is no contradiction between the verse

‎ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
Enter paradise with what ‘amal you made
(an-Nahl: 32)

with his, Salutation of Allāh and His Peace upon him’s saying,

‎لَا يُدْخِلُ أَحَدَكُمِ الْجَنَّةَ بِعَمَلِه
None of you enters paradise with his ‘amal

They said: not even you oh Messenger of Allāh? He said:

‎وَلَا أَنَا ، إِلَّا أَنْ يَتَغَمَّدَنِي اللَّهُ بِرَحْمته
Not even me, except that Allāh encompass me with His Mercy.

For ‘amal in itself does not admit one to paradise without Allah Most High’s Acceptance while the Acceptance of Allāh is among the encompassment of His Mercy.

……there is no contradiction between the Verse of Allāh Most High

‎يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ
Allāh wishes for you all ease, and He does not wishes for you all difficulty.
(al-Baqarah: 185)

with His Most High’s Saying:

‎فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
‎إِنَّ مَعَ الْعُسْرِ يُسْرًا
For surely with every hardship comes ease
Indeed, with every hardship comes ease
(asy-Syarh:5-6)

Because the second is from the perspective of the dunyā matters while the first is from the perspective of the matters of the Dīn.

‎وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ
I do not make upon you all with regard to the Dīn from haraj (difficulty).
(al-Hāj:78)

He, Salutations of Allāh and His Peace upon him said

‎بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَةِ
I am delegated with the hanifiyyāh (law of Abraham) which is samhah (magnanimous).

[1] It is said: It’s meaning is that he knows the verse which when read, the lost will be brought back.
[2] It is transmitted from one of the people of a kāfir sect: that he used to see one of the scholars of the later times from the ‘ulamā’ of the muslimūn. He said to him: surely you Muslims believe that your Book contains the knowledge of the awwalūn (first generations) and ākhirūn (last generations). Nothing is neglected in the Kitāb by the testimony of the saying of Allāh

مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ
We have not neglected anything in the Kitāb
(al-An’Ām:38)

Then where is the marākib al-bahr (submarines) and marākib ad-dukhān (steam ships)? And where is such and such? He listed for him what was came about in recent affairs. The ‘Ālim replied: Everything is there in the Qur’ān in absolute terms and is included in the saying of Allāh Most High

‎وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
Allāh created you and whatever that you do
(as-Saffāt: 96)

And thus what takes place in the later generations and what you do.

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