Tafsir Ibn Kathir

[Abu Juwairiya]

This thread will be a collection of gems from the Tafsir of Ibn Kathir. It will not be a volume by volume set of narrations, rather the information will be spread from across the book and the same or similar themes may crop up with regularity but still organised well.

 

[Abu Juwairiya]

The names of Makkah

"Bakkah is one of the names of Makkah. Bakkah means, 'it brings Buka' (crying, weeping) to the tyrants and arrogant, meaning they cry and become humble in the vicinity. It was also said Makkah was called Bakkah because people do Buka next to it, meaning they gather round it." (Tafsir Ibn Kathir, Vol 2 by Ibn Kathir, P 217)

 

[Abu Juwairiya]

The definition, meaning and use of the word 'Surah'

The word, 'Surah', has different meanings attached to it.

'It was said that Surah means elevation and height.'

'Surah implies that the reader is moving from one stage to another. It was also said that Surah means height, just like walls that surround cities. It was said Surah was called as such because it is part of the Qur'an, as compared to the word, Asar', which is in reference to whatever remains in the pot.'

'It was also said that Surah was called such because it is complete and perfect, as the Arabs used to call the perfect camel a Surah.'

Ibn Kathir's Personal Opinion on the definition and contextual meaning- 'I say that the word Surah means collecting or surrounding parts- or the Ayat in this case, just as the wall that surrounds the city, surround its homes and buildings. The plural of the word Surah is Suwar, Suwarat and Surat.'

(Tafsir Ibn Kathir, Vol 1 by Ibn Kathir, P 38)

 

[Abu Juwairiya]

The miracles of a Prophet is always greater than the most advanced knowledge and skills of everyone else in their own time

"Eloquence was a part of the nature and character of the Arabs. Arabic poetry including Al-Mu'allaqat- the oldest complete collection of the most eloquent Arabic poems- was considered to be the best in the literary arts. However Allah sent down to them something whose style none were familiar with, and no one is equal in stature to imitate [the Qur'an].

So those who believed among them, believed because of what they knew and felt in the Book [the Qur'an], including its beauty, elegance, benefit, and fluency. They became the most knowledgeable of the Qur'an and its best in adhering to it.

The same thing happened to the magicians during Fir'awn's time. They were knowledgeable of the arts of sorcery, however when Musa performed his miracles, they knew that it must have come through someone that was supported and guided by Allah. They knew that no human could perform such acts without the permission of Allah.

Similarly, Isa [Jesus] was sent at the time of scholarly medicine and during the advancement of in the treatment of patients. He healed the blind, lepers and raised the dead to life by Allah's Leave. What Isa [Jesus] was able to do was such that no form of treatment or medicine could reproduce. As a result, those who believed in him knew that he was Allah's servant and His Messenger.

Similarly, in the Sahih [Authentic Hadith] Allah's Messenger (SAW) said,

'There was never a Prophet but he was given signs by which the people would recognise him, and that which I was given is revelation that Allah revealed [the Qur'an], so I hope that I will have most followers among them."

(Tafsir Ibn Kathir, Vol 4 by Ibn Kathir, P 608)

 

[Abu Juwairiya]

The good nature of mankind

"He [mankind] walks upright on his two feet and eats with his hand, whilst other living creatures walk on four feet and eat with their mouths, and He [Allah] has given him [mankind] hearing, sight and a heart with which to understand all of that, to benefit from it, and distinguish between things to know which are good for him and which are harmful, in both worldly and religious terms."

(Tafsir Ibn Kathir, Vol 6 by Ibn Kathir, P 53)

 

[Abu Juwairiya]

The Significance of Surahs 53 and 54 in the eyes of the Messenger of Allah (SAW)

"The Messenger of Allah (SAW) would recite Surah Qaf (53) and Iqtarabat-As-Sa'ah (54) during (the Prayers of) Al-Azha and Al-Fitr.

The Prophet (SAW) used to recite these two Surahs during major gatherings and occasions because they contain Allah's Promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of Prophethood."

(Tafsir Ibn Kathir, Vol 9 by Ibn Kathir, P 344)

 

[Abu Juwairiya]

The Response of the Jinn to the recitation of Surah Ar-Rahman by the Messenger of Allah (SAW)

"Abu Ja'far Ibn Jarir recorded that Abdullah Ibn Umar [the son of Umar Al Khattab] said that the Messenger of Allah (SAW) recited Surah Ar-Rahman [55] or it was recited before him, and he said,

'Why do I hear the Jinn giving a better response to their Lord than you? [the Companions].

They [the Companions] said, 'Why is that, O Messenger of Allah?' He said,'

"Whenever I recited the statement of Allah the Exalted,

'Then which of the blessings of your Lord will you both deny?'

The Jinn responded by saying, 'None of the favours of our Lord do we deny?"

(Tafsir Ibn Kathir, Vol 9 by Ibn Kathir, P 376)

 

[Abu Juwairiya]

Three categories of People on the Day of Resurrection

"Some will be on the right of Allah's Throne, and they are those who were brought forth from [Prophet] Adam's right side. This category will be given their Books of Records [of their lives] in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. [The normal, regular common Muslims]

Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from [Prophet] Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions.

A third category is comprised of those who were foremost and nearest before Allah. They are in a better grade and status nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side...."

'Those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honoured in the hereafter. Verily, the reward is according to the kind of deed, and as one does, so he [or she] is judged. So Allah said [in the Qur'an 55: 12-14)

"These will be the nearest (to Allah). In the Gardens of Delight.

A multitude of those will be from the first ones.

And a few of those will be from the latter ones."

(Tafsir Ibn Kathir, Vol 9 by Ibn Kathir, P 413)

Personal Comment: The above verses from the Qur'an need some further explanation.

First, the people being referred to here are the best of the best of Muslims from the start of creation until the end of time and this includes all the Prophets and their immediate followers.

Second, the Qur'an states that the majority of the greatest of people who will be in this group are from the earliest of times and hence most human beings and Jinn alive today are excluded.

This includes the most pious, most sincere and most ascetic of Muslims of the last few centuries and the majority of Muslims to come until the end of time itself. No matter how much we try we may never reach the stature of the highest group as we will never be like them in every way.

BUT, a few, a small minority of human beings and Jinn, are and can be like the earliest of creation and best of Muslims and will be included in the 'foremost' third category due to the excellence of their faith (Iman) and distinction with the rest of mankind despite being born into the latter times and 'going against the grain' and being determined to be in the highest group in their heart.

(Tafsir Ibn Kathir, Vol 9, Pages 414-415)

 

[Abu Juwairiya]

"We sent it [this Qur'an] down on a blessed night"

'Mujahid commented next, 'During Laylatul Qadr [Night of the Decrees] Allah decides what provisions and disasters will occur in the next year. He then brings forward or back (or blots out) whatever He wills.

As for the Book [of Deeds or Lives per person] containing the records of the happy (believers) ad the miserable (disbelievers), it does not change."

(Tafsir Ibn Kathir, Vol 5, Page 299)

 

[Abu Juwairiya]

Hearts: Types and Forms

"Hearts are of four kinds: the heart that is clear like a shining lamp; the heart that is covered and tied up; the heart that is upside down; and the heart that is clad in armour.

As for the clear heart, it is the heart of the believer in which is a lamp filled with light; as for the covered heart, this is the heart of the disbeliever; as for he upside-down heart, this is the heart of the hypocrite, who recognises then denies; as for the armour clad heart, this is the heart in which there is both faith and hypocrisy.

The parable of the faith in it [the armour clad heart] is that of the legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate."

(Tafsir Ibn Kathir, Vol 7, Page 88)

 

[Abu Juwairiya]

Blind Following

"For those whose ignorance is simple, those who are uneducated and foolish and blindly follow the leaders of disbelief, knowing and understanding nothing, their parable is as Allah says-

'Like the darkness in a vast deep sea, overwhelmed with waves topped by dark clouds, darkness upon darkness: if a man stretches out his hand, he can hardly see it."

meaning he can hardly see it because it is so intensely dark. This is the parable of the disbeliever whose ignorance is simple, who merely follows and does not know the true nature of the one whom he follows or where he is going.

He is like the ignorant man in the parable who was asked, 'Where are you going?' He said, 'With them.' He was asked, 'Where are they going?' He said, 'I do not know.'

(Tafsir Ibn Kathir, Vol 7, Page 100)

 

[Abu Juwairiya]

'Darkness upon darkness'.

Ubayy Bin Ka'b said: 'He [the disbeliever] is enveloped in five types of darkness:

his speech is darkness

his deeds are darkness

his coming is in darkness

his going out is darkness

his destiny on the Day of Resurrection will be darkness in the Fire of Hell."

(Tafsir Ibn Kathir, Vol 7, Page 100)

 

[Abu Juwairiya]

Honey as a cure for some diseases

"There comes from their stomachs, a drink of varying colours, wherein is healing for men.'

[meaning honey, that is] white, yellow, red or of other good colours, depending on the different things that the bees eat.'

'in which there is a cure for men.'

meaning there is a cure in honey for diseases that people suffer from."

(Tafsir Ibn Kathir, Vol 5, Page 490)

 

[Abu Juwairiya]

Allah will give physical weight to good and bad deeds so that they can be placed on a balance that will determine the final destination of each person on the Day of Resurrection. It is recorded that Surah Al Baqarah and Surah Al Imran will also appear in the shape of two clouds, two objects or two lined groups of birds to give shade to the one who recited them with regularity. The Qur'an will also come in the form of a handsome man and testify on behalf of the one who read it frequently. (Partial Summary of 'the meaning of weighing the deeds', Tafsir Ibn Kathir, P 24, Vol 4)

 

[Abu Juwairiya]

"His Kursi extends over the heavens and the earth."

The word 'Kursi' literally means 'footstool' yet the verse appears to give it a more in depth meaning. Why is this so?

Ibn Kathir expounds 'If the seven heavens and the seven heavens were flattened and laid side by side, they would not add up to the size of a ring in a desert, compared to the Kursi'.

Ibn Kathir further adds 'Kursi is the footstool and no one is able to give due consideration to [Allah's] Throne'.

(Tafsir Ibn Kathir, Vol 2, P 28-9)

Personal Comment: While no precise relation is given between the role, position, relevance, location, physical composition or purpose of the Kursi itself, the comparison is what is deemed to be important. To the human eye, the earth is vast and enormous and yet 'the known universe' is greater still with the additional cosmic masses of planets, moons, stars and galaxies and is the highest imaginable physical area known to us. But, in correlation with something small, tiny and insignificant in the realm of the Divine Kingdom, the Kursi, the world and the known universe as a combined unit in one size is like a ring in a desert; nothing in comparison.

If we further add the rest of the universe not yet discovered but known to exist, the word 'heavens' can now be employed. The sheer magnitude of the physical mass, area, volume of area and space is beyond human mathematical calculation, analysis or imagination. Yet the Kursi is still greater in physical length, width, height and total size in every way. In another context, the Kursi itself is also more important that the heavens and the earth combined, not just this but the Kursi itself is greater in prestige yet still insignificant; what then does that say of the heavens and the earth themselves.

Finally, the 'Kursi' itself is nothing in comparison to the 'Arsh' [the Divine Throne] itself, but since the verse does not include the word 'Arsh', why is Kursi used instead?

Kursi is the nearest highest sphere of imagination for the naked human eye and intelligence. Since the known universe is also the furthest possible point of travel available for the Jinn, we [the human race and the Jinn] can neither think, ponder, reflect or escape the area beyond it known as the heavens, the Kursi then is the only form of physical reality we can partially understand and comprehend. As such we can then recognise that we could never fully be able to know just how great, how large, how truly grand, how enormous and how majestic the Arsh is, just by measuring how miniature the Kursi is compared to it.

 

[Abu Juwairiya]

"If you lend to Allah a handsome loan, He will double it for you, and will forgive you.' (Qur'an, 64: 17)

Whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity.

Allah considers giving charity as if it were a loan to Him." (Tafsir Ibn Kathir, Vol 10, P 30)

Personal Comment: Ibn Kathir in summary also adds Allah will multiply everything we give in abundance, whether it be little or in excess. The word 'double' is used, not to say how much will be returned (meaning twice the amount) but that it is greater in proportion to what is given. The amount given back is limitless and not bound by a number or size, but according to the person, his/her sincerity etc.

In addition to the reward of giving, Allah also forgives as well for the same action [charity].

 

[Abu Juwairiya]

"And you will see each nation humbled to their knees. Each nation will be called to its record (of deeds). This Day you shall be recompensed for what you used to do. This Our Record speaks about you with truth. " (Tafsir Ibn Kathir, Vol 9, P 34)

Personal Comment: In summary, Ibn Kathir says in his commentary that each nation refers not to countries, kingdoms or physical dominions but to spiritual communities led by Prophets and Messengers of Allah sent by the Creator to the human race and the Jinn. It further includes (by default) those who opposed the Apostles as well as those who followed secular constitutions, ideologies, belief systems and thought processes.

Each nation will be assembled before Allah and present their testimonies on either the acceptance of the Divine Message and be rewarded or its rejection and be severely punished. The Prophets in each case will either speak in defence of the communities they were sent to or against them. Divine Records or Registers written by royal scribes [angels] will be presented to verify the truth of each assertion collectively made by every community and permanent judicial decrees of honour or wrath will follow to every one either for or against based on their individual and specific circumstances and contexts.

 

[Abu Juwairiya]

"Those are the ones from whom We [Allah] shall accept the best of what they did and overlook their evil deeds. [They shall be] among the dwellers of Paradise. That is a promise of truth that they had been promised" (Qur'an: 46:16) [Tafsir Ibn Kathir Vol. 9, P 61]

Personal Comment: Ibn Kathir adds the ones referred to here are people with the following qualities; those who repent, turn back to Allah, rectify their shortcomings and seek forgiveness.

It is people with the above qualities Allah promises and has enshrined as a Divine Ruling that He will accept their best deeds, overlook their evil deeds and they will be rewarded with permanent residence in the Kingdom of Heaven.

 

[Abu Juwairiya]