Tafsir Al-Jalalayn pdf free download

Tafsir al-Jalalayn – Book Sample

Tafsir al-Jalalayn

is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” — Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce), Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Qur’anic exegesis because of its simple style and one volume length.

For the first time ever Tafsir al-Jalalayn is competently translated into an unabridged highly accurate and readable annotated English translation by Doctor. Feras Hamza.

About the Translator

Doctor Feras Hamza, D.Phil. obtained his doctorate from the University of Oxford (Wolfson College) and is presently Research Associate in Qur’anic Studies at the Institute of Ismaili Studies, London. He is presently at work on a translation of Al-BaydawT’s Tafsir and a monograph on the Birth of the Muslim Afterlife.

Tafseer al-Fatihah

In the Name of God, the Compassionate, the Merciful: Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans,

jinn, angels, animals and others as well, each of which may be referred to as a ‘world’; one says ‘the world of men’, or ‘world of the jinn’ etc. This plural form with the ya’ and the n0n [sc. ‘alam1n] is used to denote, predominantly, cognizant beings {0l0 ‘ilm}. The expression [‘alam1n] relates to [the term] ‘sign’ {‘alama}, since it is an indication of the One that created it.

The Compassionate, the Merciful: that is to say, the One who possesses ‘mercy’, which means to want what is good for those who deserve it.

Master of the Day of Judgement: that is, [the day of] requite, the Day of Resurrection. The reason for the specific mention [of the Day of Judgement] is that the mastery of none shall appear on that Day except that of God, may

He be exalted, as is indicated by [God’s words] ‘Whose is the Kingdom today?’ ‘God’s’ [Q. 40:16] {if one reads it malik [as opposed to malik], then this signifies that He has possession of the entire affair on the Day of Resurrection, or else that He is ever described by this [expression], in the same way as [He is described as] ‘Forgiver of sin’ {ghafir al-dhanb). Thus, one can validly take it as an adjective of a definite noun).

You [alone] we worship, and You [alone] we ask for help: that is to say, we reserve worship for You [alone] by way of acknowledging Your Oneness {tawh1d} and so on, and we ask for [Your] assistance in worship and in other things.

Guide us to the straight path: that is, ‘show us the way to it’. This is substituted by: The path of those whom You have favoured, with guidance (from alladhTna together with its relative clause is substituted by [ghayri l-maghdObi ‘alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians.

The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our lord Muhammad (s), his Family and Companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous.

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