11th-12th Grade Qur’an Packet 8
Ms. Yasmine
October 13 – 17
Name ______
Iman Academy SE 2014-2015
What are we learning this week?
· Write reflections on three selections from the Qur’an
· Develop the habit of reading/memorizing the Qur’an daily
· Review memorization of Suwar from Juz’ ‘Amma (If you’re done, move on.)
· Review common words found in the Qur’an and their grammatical functions
· Answer questions about Surat ‘Abasa 1-10
· Correct recitation of Quraysh-Al-Kawthar
Qur’an Journal
Monday, Ocober 13th: Al-Jumu’ah 2
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error.
Watch the video “Too Lazy to Understand the Qur’an?” then write your thoughts on your relationship with the Qur’an. Think about what you need to work on and mention REAL steps you can take to make progress.
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Wednesday, October 15th: Yousuf 2
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ
Indeed, We have sent it down as an Arabic Qur'an that you might understand.
Allah revealed his final message to you in Arabic, but you may not yet be fluent in the Arabic language. Why does the Qur’an being in Arabic help us understand the message? Watch the video “Why Arabic?” and then write your reflections on what you can do to better understand the Words of Allah.
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Friday. October 17th: Luqman 2-3
هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ * تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ
These are verses of the wise Book as guidance and mercy for the doers of good (with excellence)
The Prophet (s) said: “Allah loves it that when someone does a job that he does it to the best level (w/ Itqan).” Watch the video “Striving for Excellence”, then comment on how important it is to put in your 100% effort into all that you do.
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Memorization Plan
Day / Surah &Ayat / Ms. Y’s
okay / Tester Name / Final
Grade / Tester Signature
& Comments
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Student observations and comments:
______
Teacher feedback: ______
Weekly Qur’an Log
Day / Suwar/Ayat / Skill / TimeMonday
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Total Weekly Minutes: ______
Teacher Comments: ______
Vocabulary: Additional Review
English Meaning / Arabic Word / Test Yourselfإنّ و أخواتها
إنّ
أنّ
كأنّ
لكنّ
لعلّ
ليت
إنّما
Review (Object Pronouns) الضمائر المتصلة
...ني/ ي
... نا
... كَ
... كِ
... كما
... كم
... كنّ
... ـه
... ـها
... ـهما
...ـهم
... ـهنّ
إنّ (and family) are classified as Huroof. However, they share some characteristics of verbs, so they are an interesting group of words. When entering upon a مبتدأ + خبر, these words cause the مبتدأ to be منصوب and the خبر to be مرفوع.
Fill in the blanks with إن or one of its “family members”. Put the correct vowel mark on each of the underlined letters.
1. اعلموا ____ الله شديد العقاب
2. إنَّ الله لذو فضل على الناس و ______أكثر الناس لا يشكرون
3. ______الساعة آتية
4. فقولا له قولا لينا _____ـه يتذكر أو يخشى
5. ______الله غفور رحيم
6. طلعها _____ ــه رؤوس الشياطين
7. ______الساعة قريب
8. ذلك بـ_____ الله هو الحق
9. يا ______ني قدمت لحياتي
10. يا ______قومي يعلمون
11. ألم يعلم _____ الله له ملك السموات والأرض
12. إنَّا أنزلناه قرآنا عربيا _____كم تعقلون
13. ______في أذنيه وقرا
14. ويقول الكافر يا _____ني كنت ترابا
15. ولو شاء الله ما اقتتلوا و_____ الله يفعل ما يريد
Thematic Tafsir
1. The examination of one word or term
The role of the Mufassir in this methodology is to:
1. Observe the repetition of one word, term or paradigm in different Ayat
2. Study each particular observation independently and based on its own context
3. Identify the different Qur’anic applications of that term and the different meanings it implies
1. Example: The Qur’anic usage of the word طعام (food) can be traced to four different meanings:What people eat in general / الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍWho has fed them, [saving them] from hunger and made them safe, [saving them] from fear. (Quraysh:4)
2. Sacrificial animals / الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. (Ma’idah:5)
3. Sea food / أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ
Lawful to you is game from the sea and its food as provision for you and the travelers, (Ma’idah:96)
4. Drinks / فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ
And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them.
(Baqarah:249)
2. The examination of a single Surah
Observing the sequence of the Ayat in a Surah does not provide a full benefit until this observation is sought throughout the entire Surah. Because confining oneself to only a part of the Surah will not provide the whole benefit found in that Surah. Likewise, confining oneself to a part of an Ayah in order to deduce a ruling is not helpful enough until the whole Ayah has been taken in consideration.
[Imam ash-Shatibee, al-Muwafaqaat]
The role of the Mufassir in this methodology is to:
1. Study the details of the Surah in terms of the occasion for revelation, Makki or Madani and other relevant details from the beginning to the end.
2. Reveal the possible theme the whole Surah might be revealed for.
3. Find out how often the theme has been repeated and revisited in that Surah.
4. Identify the different methods used to explain the many aspects of that theme.
5. Break down a long Surah into different themes and subjects.
6. Explore the relationship between the different units of the Surah and create a coherent relationship for the entire list of subjects, all to serve the ultimate theme selected in the first place.
7. Establish a reasonable relationship between the Surah under study and other Surahs.
Example: Surat al-Ikhlaas
قُلْ هُوَ اللَّهُ أَحَدٌ
1. Say, "He is Allah , [who is] One,
اللَّهُ الصَّمَدُ
2. Allah , the Eternal Refuge.
لَمْ يَلِدْ وَلَمْ يُولَدْ
3. He neither begets nor is born,
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
4. Nor is there to Him any equivalent."
A. Main theme: Surat al-Ikhlaas is Makkiyah, and hence serves the general Makki theme which is the establishment of faith and ‘Aqeedah. In particular this Surah represents the purity of Tawheed and monotheism as a rebuttal to the claim about the genealogy of God.
B. Repetition of the theme: In every single Ayah there is a direct or indirect address to the Oneness of God and the rejection of any other diety.
C. Methods used:
1. Affirmation (Ith-baat) and Negation (Nafi) are the essence of the declaration of testimony ‘La Ilaaha Illa Allah’- There is no God but Allah.
· Affirmation of His oneness: Ahad, for one and only
· Negating partnership with Him; and denying the existence of equivalent or rival deity.
2. Introducing His Beautiful Name and High Attribute:
· As-Samad for indivisibility
3. Refutation and Rebuttal
· Refuting trinity
3. The examination of one particular subject or issue (the most common approach)
The role of the Mufassir in this methodology is to:
1. Select a particular subject or issue for the study.
2. Determine the scope of this subject through different dimensions.
3. Compile all the verses pertinent to the subject under study covering all its aspects.
4. Create an adequate classification and a list of secondary topics.
5. Study the list from different books of Tafsir
6. Employ the power of inference in order ro draw out lessons and guidance from this list to apply into real life.
Examples:
1. The concept of God
2. The universe
3. Parables of the Qur’an
4. The unseen world (al-Ghayb)
5. Law and legislation
6. Mannerism and social life
7. International relations
8. Abrogation in the Qur’an
9. Prophethood
10. Debate and dialogue
11. Du’a and supplication in the Qur’an
12. Women of the Qur’an
13. The tales of the perished nations
14. Economics of the Qur’an
15. Steadfastness (Istiqaamah)
Tafsir Questions
1. What are three different thematic approaches that contemporary scholars of Tafsir may take when studying the Qur’an?
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2. When examining all the usages of a particular term in the Qur’an, what is the role of the Mufassir?
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3. What are four different usages of the term "طعم" in the Qur’an?
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4. When examining an entire Surah as a whole thematic unit, what is the role of the Mufassir?
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5. What is the theme of Surat al-Ikhlas, and what are the methods used to support the main theme of the Surah?
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6. What is the role of the Mufassir when examining a particular subject as found in the Qur’an?
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Surah Abasa [80] - Dream Tafseer Notes - Nouman Ali Khan
بسم الله الرحمن الرحيم
Ayah 1:
عَبَسَ وَتَوَلَّىٰ
abasa wa tawal-laa
He frowned and turned away.
Allah is so Merciful to His Messenger that He uses the 3rd person. ‘Abasa (he frowned), not 'AbasTa (2nd person) - 'You frowned.' In the Arabic language, using the 3rd person implies going easy on that person. When you reprimand them in the 2nd person, you are being harsh on them. So Allah is being Merciful.
Why did he (s) turn away?
Ayah 2:
أَن جَاءَهُ الْأَعْمَىٰ
an jaa'ahu al a'maa.
Because there came to him the blind man, [interrupting].
Ataa and Jaa'a- both mean to come. Jaa'a is a more heavy word in comparison to ataa. He jaa'a, or came rushing enthusiastically.
Ayah 3:
وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ
wa maa yudreeka la'alahoo yazzakka
But what would make you perceive, [O Muhammad], that perhaps he might be purified
Wa maa yudreeka - What tool do you have to know such information? You don't have any, you didn't know why/with what intent he had come to you.
Allah has not given his Messenger the permission/license to judge someone’s inside.
Repeatedly, this Surah has similar themes of the previous Surah, Al-Nazi'at.
Moses went to Pharaoh, and after knowing that he kills, oppresses, and calls himself God, he still asked him:
فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ
Do you have anything [good] inside of you which might want you to make you purify yourself (tazakkaa)? [Nazi'at 79:18]
zakkaa - cleansed himself/purified. He wants to purify himself, and that's why he came to you, to better and cleanse himself.
So we learn that your aim in gaining knowledge isn't to know dates, names, timelines etc. Rather, you learn knowledge with the intent to purify yourself and to become a better person in the sight of Allah.
yazzakkaa - two letters merged [the full word is yatazak-kaa]
Yazzakaa indicates that he would have got at least some purification. Yatazakkaa is how the word is in perfect form and would indicate that he purified himself fully. But this word isn't used, since he couldn't get it fully within such a short span of time. Rather yaz-zakkaa is used. i.e. At least he would get some purification.
Ayah 4:
أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ
aw yadhak-karu fa tanfa'a-hudh-dhikraa
Or be reminded and the remembrance would benefit him?
aw yadhakkaru - or he would have got some reminder for himself..
fa tanfa'ahu - it would have benefitted
adh-dhikra (mubalaghah of dhikr)– remembrance; dhikra. i.e. a powerful reminder. The Qur'an itself is a powerful reminder for the one who seeks to benefit from it.
Ayah 5:
أَمَّا مَنِ اسْتَغْنَىٰ
amma manistaghna
As for he who thinks himself without need,
amma manistaghna- The one who is heedless and carefree.
Ghina- Independent from others/self-enriched.
The one who feels he is self-sufficient, you turn to him.
The ISTighna implies that this person THINKS he is self-sufficient without the need of another.
This refers to the elite of the Quraysh who Allah's Messenger was calling to Islam.
The word ISTighna also implies that the person does not really want to learn; they just wanted a philosophical debate (without actually intending or desiring to change.)
The blind man (Ibn Umm Maktoom) came to purify himself from his sins and to benefit from the reminder of Qur'an.
The elite of Quraysh on the other hand never intended to change themselves, all they wanted to do is listen to the Message and then pick faults to argue for no purpose.
Ayah 6:
فَأَنتَ لَهُ تَصَدَّىٰ
fa anta lahu tasadda
To him you give attention
sadda (saad, daal,yaa) –shares root with sadaa, which means echo . This gives the connotation of hitting the wall and continuing to bounce back, just like the sound comes back to your ears.
You happened to go to them (the disbelievers of Quraysh), then this distraction came [of the blind man], and then you returned back to them again.
He said: fa anta lahu [for him] tasadda.
Anta- It is you who turns back to them. Why is it that they don't turn back to you? (ithbat 'ala ghayril fa'il). They have Istighna', thinking they are self-sufficient, thinking they don't have to come to you (O Messenger of Allah), but why should it be this way?
Imagine a salesman who is selling a product and the person doesn't want it. Who will look lesser in the sight of others? The salesman will because he is selling something to someone who doesn't even want to buy it.
Allah does not like that His Messenger be perceived in such a way. He wants His Messenger to have the upper hand. So He is encouraging His Messenger to focus on those who want the guidance, and if the elite of Quraysh have heard the Message and still reject it, then it’s not necessary for you to make yourself look like the lower one by repeatedly going to them.