The doctrinal interpretation of the part Tabarak

Authorship Dr. Ahmed Abdulrahman Al-Qadi Preface In the name of Allah, the Most Merciful, the Most Compassionate Praise be to Allah who revealed the Book upon His servant and did not make for it any deviation. And prayers and peace be upon those who clarified to the people what was revealed to them from their Lord, and opened with it sealed hearts, deaf ears, and blind eyes. To proceed: It was from Allah’s favor upon me that He guided me, opened my chest, and helped me to occupy myself with the interpretation of Juz’ ‘Am, about twenty years ago, in successive lessons which were transcribed, edited, printed, and published under the title: The Creedal Tafsir of Juz’ ‘Am’. It was well received, thanks to Allah, due to its proximity to the primary objectives of the Qur’an, its faith-based and behavioral effects, and its correction of hearts, as well as its healing of the maladies of souls through focusing on the fundamentals of faith. Allah renewed His blessing upon me, so I completed the tafsir of Juz’ Tabarak, in a series of consecutive lessons in the first half of the year 1441 AH, at the Masjid As-Salam in the province of ‘Uyunah. These were transcribed, edited, and prepared for printing and publishing under the title: The Creedal Tafsir of Juz’ Tabarak. I followed the same methodology: clarifying the aims of the surah, and interpreting its verses analytically, with expanded insights, extracting benefits, highlighting contemporary doctrinal issues, and behavioral matters. Its part (Tabarak) consists of eleven Meccan surahs rich in faith-based meanings and doctrinal structures characteristic of Meccan surahs, distinguished also by eloquent style, brief pauses, and strong impact. In the introduction to (The Creedal Tafsir of Juz’ ‘Am), reference was made to the purpose of this type of tafsir, and the righteous predecessors were mentioned, including Imam Hafiz Muhammad ibn Ali Al-Karji Al-Qassab Allah, who died around 360 AH, in his book: “Nukat Al-Qur’an Al-Dallah ‘ala Al-Bayan fi Anwa’ Al-‘Uloom” (A Few Notes on the Qur’an Indicating Clarification in Various Sciences). This approach drew the attention of some scholars interested in tafsir and Qur’anic sciences, leading to discussion circles about this trend: the doctrinal tafsir, similar to other previous approaches such as jurisprudential, linguistic, rhetorical, and others. In my opinion, the doctrinal tafsir of the Qur’an should include the following: First: Clarifying the objectives of the Qur’an regarding the fundamentals of faith that the Prophet, peace be upon him, confronted the Quraysh disbelievers and Arab polytheists with; the most important of which are: monotheism, rejection of polytheism, affirmation of prophethood, the Qur’an, and the Hereafter, received as the early believers in Mecca and Medina’s valleys, pure and free from distortions and theological projections that later tainted Islamic doctrine. Second: Focusing on spiritual and behavioral guidance for these doctrinal fundamentals, strengthening the link between speech and action, and improving morals and conduct. Third: Exposing false doctrines that the Qur’an invalidated, such as all forms of polytheism, claims of divinity and sonship, and describing Allah with deficiencies and flaws, which the People of the Book fell into. Fourth: Highlighting contemporary doctrinal issues and newly emerging forms of polytheism, which the Qur’an refuted and eradicated at their roots, such as atheism, extremism, postponement (al-‘Iraja), Sufism, claims of healing through cosmic energy, pagan philosophies, and modern ideological schools. The doctrinal tafsir does not include engagement with the speculations of theologians, Sufi illusions, or sectarian and heretical innovations, nor should it be polluted by them, even if they seem to be connected to the creed by a fragile thread. They contain misguidance that is better left out, and the best interpretation and most upright speech are those that are safe from such deviations. I have mostly relied in this blessed tafsir on reputable interpretations such as those of At-Tabari, Al-Baghawi, Ibn Kathir, As-Sa’di, and similar, Allah’s mercy upon them, and on understanding and contemplation granted by Allah, without departing from the sayings of the Salaf and their understanding of the texts. Sometimes, some meanings may be repeated in several places, due to the fact that the Qur’an is often presented in pairs, as Allah, the Most High, said: “Allah has revealed the best statement, a consistent Book, similar in its verses, raising chills (of awe) from those who fear their Lord, then their skins and hearts soften to the remembrance of Allah. This is Allah’s guidance; He guides with it whom He wills. And whoever Allah leaves astray, for him there is no guide.” [Az-Zumar: 23] I ask Allah alone to bless this tafsir, as He blessed its predecessor, and to make my work sincere for His face, beneficial for His servants, to forgive my slip, and accept my apology. May He make the Qur’an the spring of our hearts, the light of our chests, and the remover of our sorrows and worries, and a intercessor for us. He is the Guardian of that and capable of it. All praise is due to Allah, by whose blessings good deeds are completed. Written by Dr. Ahmed bin Abdulrahman bin Othman Al-Qadi, in Najran, 1441/11/13 AH.