https://draft.blogger.com/blog/post/edit/3265998875528797637/4089073293215288793

Introduction

Praise be to Allah for the blessing of Islam, praise be to Allah for the blessing of the Quran, praise be to Allah for the blessing of the Prophet, Muhammad (PBUH), whom He sent as a mercy to all mankind. {Praise be to Allah, the One who has sent down upon His servant the Book, and He has not made any crookedness in it, Surat Alkahf Aya 1}, praise be to Allah, the One who has sent down the Holy Quran and has not made any crookedness in its precise and ambiguous verses, its general and specific verses, its concise and detailed verses, its abrogating and abrogated verses, and its apparent and hidden meanings. Praise be to Allah as befits His Glorious Countenance and His Mighty Dominion, and I bear witness that there is no God but Allah and I bear witness that Muhammad is His servant and Messenger whom He sent with guidance and the religion of truth to make it prevail over all religion even though the polytheists dislike.

Praise be to Allah, the One who has enabled us to serve His Holy Book, and Praise be to Allah, the One who has guided us to this, and we would never have been guided if Allah had not guided us. The most worthy thing for a person to spend his life on is the Book of Allah, the Book in which there is no doubt. In truth, I did not intend to interpret the Book of Allah, but when I founded "The Right Path", I sought to present the Islamic religion in a moderate way to Non-Arabic speakers, using a simple narrative that is easy to understand at all levels. So I founded "The Right Path" according to the path of Ahlus-Sunnah Wal-Jama'ah (The people of the Sunnah and the united community), and I divided it into seven niches, one of which was dedicated to the Holy Quran, I moved between the seven niches, writing here and there. In the niche of the Holy Quran, I started with Surat Alnas, then Surat Alfalaq and Surat Alikhlas. Initially, it was just a translation and writing the Surah in English letters for Non-Arabic speakers, then I started writing in other niches, and after a while, I returned and added a brief commentary to the three Surahs, including the cause of revelation of some of their verses. Then I went back to writing in other niches again, and when I returned to write in the niche of the Holy Quran for the third time, I wrote Surat Almasad and found that I was interpreting it verse by verse. I wasn't certain that I was interpreting the Holy Quran until I finished the thirtieth part (Juz'), which took more than three months, approximately one hundred days, and Praise be to Allah, the Lord of the worlds, I finished it completely in the sixth year.

It saddened me greatly to find Islamophobia so widespread, and that Islam is presented incorrectly and in a distorted way, far removed from the essence of Islam and its Noble and Lofty message. It saddened me greatly to find a woman in her sixties or seventies who had converted to Islam, crying because she had not found anyone to guide her to Islam before, and asking Why did you leave us?. It saddened me greatly to find that ISIS recruits young men and women from various countries around the world, including former Soviet republics, the Middle East, Western Europe, North Africa, Southeast Asia, the Balkans, and North America. It saddened me greatly to find someone saying I had converted as Shia Muslim, and it saddened me greatly to find that Ahmadiyya, one of the Sufi creeds, holding its annual celebrations in Germany. So I ask Allah, Almighty, to make the Right Path a guiding light for those who have lost their way, and to accept this work purely for His sake, and to make it a reminder for myself before others, a reward for me at my death, and a righteous deed after my death, and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "When a man dies, his deeds come to an end except for three: recurring charity, or knowledge by which people benefit, or a pious son who prays for him" (Sahih Muslim 1631).

The way was not easy and had many challenges, the first of these challenges was Allah's saying {And no one knows its interpretation except Allah, Surat Ali Imran Aya 7}, so I wrote it at the end of the interpretation of every Surah. There are verses whose knowledge Allah did not give even to a close Angel or a sent Messenger, so no one can interpret them, and these are the verses that relate to the unseen such as the knowledge of the Hour, the time of the descent of Jesus, peace be upon Him, the blowing of the trumpet, and the like and what relates to the description of Allah, the Lord of the worlds, and there are verses whose interpretation is found in the Quran, the Sunnah, and what has been authentically reported from the companions of Allah's Messenger (PBUH), but as for other verses whose interpretation is not found in the Quran, the Sunnah, or what has been authentically reported from the companions of Allah's Messenger, they remain the interpretations of scholars, which are accepted or rejected based on decisive arguments and evidences.

Although the way was hard, but Allah, Almighty, gave me three glad tidings that motivated me to overcome all obstacles, and the glad tidings are the good vision, which a person sees or someone else sees for him, as Abu Hurayrah narrated: "I heard Allah's Messenger (PBUH) saying nothing is left of the prophetism except Al-Mubashshirat i.e. the glad tidings, they said What are Al-Mubashshirat?, He replied the true good dreams" (Sahih Albukhari 6990). The first dream was that my mother saw in a vision that the roof of our house opened and a light was coming out of our house and extending for long distances, and I interpreted that light as the Holy Quran because Allah has described it as light five times in the Holy Quran such as Aya (157) of Surat Ala'raf {And follow the light which has been sent down with Him}, and Aya (174) of Surat Alnisa' {And We have sent down to you a clear light}, and as for the second dream, my brother's wife saw a bright lamp above my head in a dream, and I interpreted this as the message of the Prophet Muhammad (PBUH) because Allah has described Him as a luminous lamp in Ayat (45,46) of Surat Alahzab {O Prophet! Indeed, We have sent You as a witness and a bearer of glad tidings, and a warner, and a caller to Allah by His permission, and a luminous lamp}.

The third dream was seen by one of my neighbors, he saw in a dream that I met people wearing clothes different than what we wear today, and I wore the same clothes as them, and they were very beautiful clothes, and I interpreted this to mean that they were the companions of Allah's Messenger (PBUH), May Allah be pleased with them all, and it was said that whoever wears the clothes of a people in a dream, he will follow their path. So I ask Allah Almighty to make me among those who follow their footsteps, and I truly felt as if I were living among them, sharing in their joys and sorrows, and I was impressed and captivated by Umar's strength in upholding the truth, Abu Bakr's kindness and gentleness, Ali's wisdom, Ibn Abbas's knowledge and jurisprudence, Ibn Mas'ud's perspicacity, the truthfulness of Ka'b bin Malik, Murarah bin Al-Rabi' Al-Amiri, and Hilal bin Umayyah Al-Waqifi, Miqdad's bravery, Amro bin Al-Jamuh's will and determination, and the trustworthiness of Abu Ubaidah bin Al-Jarrah.

And Allah's bounty and facilitation were so great and immense that I was amazed at what was happening. Before I count some of what Allah bestowed upon me in interpreting a verse or a part of a verse, I would like to point out that I tried my best to close off any avenue for Satan lest he tempt me and confuse me in understanding the verses of the Holy Quran, so I used to seek refuge in Allah from the accursed Satan, and maintain the practice of reciting Surat Albaqarah almost daily, playing it once or twice during work, as Abu Hurayrah narrated that Allah's Messenger (PBUH) said: "Do not make your houses as graveyards, indeed, Satan runs away from the house in which Surat Albaqarah is recited" (Sahih Muslim 780). I also used to maintain the practice of reciting Ayat Alkursi (Aya 255 of Surat Albaqarah) after every prayer, in the morning and evening remembrances, and before going to sleep, and I used to supplicate and beseech to Allah to guide me by His permission to the truth in matters of disagreement as the Prophet Muhammad (PBUH) had taught us.

Allah Almighty has guided me to understand some verses through different ways and means, including moments of serenity. In these moments, you feel that your soul is very pure, and you understand something you did not understand before, and then you feel a great sense of relief in your heart, and I did not know that they were moments of serenity until I heard Sheikh Muhammad Mutwally Al-Sha'rawy saying that his thoughts about the Holy Quran are moments of serenity that come to the heart regarding a verse or a part of verse. For example, in Surat Almursalaat, Allah swears by two kinds of winds in the first three verses and by the Angels, who bring two kinds of reminder, in the next three verses, then assures that the day of resurrection will certainly come, so What is the significance of swearing by the winds and the Angels who bring down the Holy Quran to confirm that the day of resurrection will inevitably happen?, Allah has guided me in one of these moments to the fact that just as the winds were the cause of destruction of the people of Ad as mentioned in Aya (6) of Surat Alhaqqah, and they are the cause of bringing a new life to the dead earth as mentioned in Aya (9) of Surat Fatir, likewise, the Angels descend with the reminder that brings glad tidings of a new life in Paradise, and a painful torment in Hellfire, so what you are promised through Allah's reminder with which He sent His Angels is sure to occur, and the day of resurrection will inevitably happen, and then it will bring a new life for the righteous and a painful torment for the deniers and the criminals, just as the wind is a bringer of a new life or a cause of destruction and painful torment by which Allah destroys the disbelievers. The moments of serenity were also repeated in Surat Altur, and Allah has guided me that He has sworn by what Allah's Messenger (PBUH) saw and heard on the night journey, but the oath by Altur mount in Sinai was a problematic for me, because the narratives confirming that the Prophet Muhammad (PBUH) went to Altur mount during the night journey were weak in the chain of their transmission, so perhaps Altur is a symbol that refers to the Prophet Moses to whom Allah spoke on it, and whom the Prophet Muhammad met on the night journey as mentioned in Aya (23) of Surat Alsajdah, where Allah did not swear by anyone except by the life of the Prophet Muhammad in Aya (72) of Surat Alhijr.

One of the ways by which Allah Almighty guided me to understand some verses was that when I encountered difficulty in understanding some verses and there was a debate about their interpretation, I found myself reciting a verse that seemed unrelated to the verse I was interpreting, but I used to find the answer in it. For example, Allah says in the first three verses of Surat Alsaffat {By those who lined up in rows, then by those who prevent strongly, then those who recite the reminder}, referring to the Angels, but What kind of Angels are they?, Are they in this state in heaven or on earth?, Are they in this state all time or for a specific period?, Imam Ibn Katheer said that they are the ones described at the end of the same Surah {And indeed, we are those who line up in rows, and indeed, we are those who glorify, Ayat 165,166}, but when I began to interpret it, I found myself reciting the last three verses of Surat Aljinn {The Knower of the unseen, so He does not give His unseen to anyone, except whom He has approved from a Messenger, then indeed, He makes to march before him and behind him a guard, that He may know that they have conveyed the messages of their Lord, and He has encompassed what is with them, and He has counted all things in number, Ayat 25-27}, so there was a guard in front of Gabriel, the Angel, and a guard behind Him from among the Angels when He conveyed Allah's message to His Messenger Muhammad (PBUH), lest the devils steal anything from the Holy Quran and give it to the soothsayers in order to distort it, and that is Allah's saying about the Holy Quran in Aya (42) of Surat Fussilat {The falsehood can not come to it from before it nor from behind it, a revelation from All-Wise, Praiseworthy}.

In Surat Albalad, there was much debate about its beginning with {No! I swear by this city}, some said that No was extraneous to the verse, some said that it came to emphasize the oath, some said that it negated the oath, some said it was a connection to what preceded it, and some said it came as a response to the infidels in the same Surah, but when I began to interpret this verse, I found myself reciting Aya (1) of Surat Alqiyamah {No! I swear by the day of resurrection}, and these are the only two Surahs in the Quran that begin with No, when I pondered Surat Alqiyamah, I found that Allah says in Aya (3) {Does man think that We will not assemble his bones?}, and Allah says in Aya (5) of Surat Albalad {Does he think that no one will overcome him?}, thereupon, in both Surahs, No came to refute the false belief of the infidels; in response to man's belief in the fifth verse of Surat Albalad, and in response to man's belief in Aya (3) of Surat Alqiyamah.

Among the verses that Allah guided me to understand differently is Aya (39) of Surat Alra'd {Allah erases what He wills and confirms, and with Him is the Mother of the Book}, as most interpretations have concluded that it means that Allah manages the affairs of the year, erasing what He wills except for misery and happiness, life and death, which remain constant and unchanging, and others said that it means that Allah erases those whose time of death has come and whose sustenance has ceased, and confirms those whose lifespan and sustenance remain, while others said that Allah alters the Holy Quran as He wills, abrogating what He wills and confirming what He wills. Allah guided me to understand that this verse is not an independent verse, but rather, it was a continuation of the three verses preceding it, beginning with Allah's saying {And those to whom We have given the Book rejoice in what has been revealed to You, Aya 36}, which means the Holy Quran, then Allah's saying {And thus We have sent it down as an Arabic judgment, Aya 37} which is the Holy Quran, and ending with {And it was not for a Messenger that He brings a sign except by permission of Allah, for every time is a book, Aya 38}, meaning that every nation has its own Scripture, like the Scripture of Abraham, the Torah, the Psalms, the Gospel, and Allah erased what He willed from His Books, and confirmed what He willed, until they were completely abrogated in the Holy Quran which Allah has sent down upon His Messenger Muhammad (PBUH) from the Mother of the Book (Al-lawh Al-mahfouz), which is with Allah, and in it are found all the Heavenly Books, so Allah has sent down the Holy Quran as an Arabic judgment from the Mother of the Book, and it holds the highest rank among the Heavenly Books found in the Mother of the Book as Allah has stated in Ayat (3,4) of Surat Alzukhruf "Indeed, We have made it an Arabic Quran, so that you may understand, and indeed, it is in the Mother of the Book with Us, surely sublime, full of wisdom".

One of the strangest things that happened was that when I was interpreting Surat Yaseen Ayat 3,4 {Indeed, You are of the Messengers, on a straight path}, I chose what the scholars agreed upon, that the straight path here is the path that Allah has prescribed for His creation, which is the religion of Islam, and that is like Allah's saying {And indeed, You guide to a straight path, the path of Allah, the One to whom belongs whatever is in the heavens and whatever is on the earth, Surat Alshura, Ayat 52,53}, then I proceeded to the rest of verses, but when I went to cite a verse from Surat Aldukhan, I found myself in Surat Alzukhruf, which comes directly before Surat Aldukhan, reading Ayat 43,44 {So hold fast to that which is revealed to You, indeed, You are on a straight path, and indeed, it is a reminder to You and Your people, and you will be questioned}, at that moment, I realized that {On a straight path} means the Holy Quran, while {You guide to a straight path} means the path of Allah, and the path of Islam in its broadest and comprehensive sense. And when I was interpreting Surat Abasa, I wrote that it was a denunciation from Allah to His Messenger Muhammad (PBUH) for frowning at Ibn Umm Maktum, in truth, my wording was inappropriate, and I ask Allah for forgiveness, it was actually a blame from Allah to His Messenger (PBUH), for Allah's address to His Messenger and the believers was address of blame and admonition, to the point that it was said that Hatib Bin Abi Balta'ah was dancing with joy because Allah did not deny His faith and addressed him saying {O you who have believed! Do not take My enemies and your enemies as protectors, offering them love, Aya 1 of Surat Almumtahanah}, while Allah's address to the disbelievers and the polytheists took five forms throughout the Holy Quran: denunciation, threat, deterrence, reprimand, and sarcasm. When I wrote that Surat Abasa was an expression of denunciation, and I tried to justify the Paragraph in the draft I was writing in, it was impossible to the paragraph to fit. I even wrote it in another draft, and it still didn't fit, but as soon as I replaced the word denunciation with the word blame, the Paragraph fit immediately.

Methodology

This interpretation relied on several methods to interpret the verses of Holy Quran, the first of which is the origins of tenet based on the Holy Quran, the Sunnah, and what has been authentically transmitted from the companions of Allah's Messenger (PBUH). As long as there is evidence to support the argument, whether from the Holy Quran, the Sunnah, or the companions' interpretation, no other interpretation is considered, however, there are some points of contention related to certain acts of worship and rulings, such as the rulings of inheritance and usury, on which even the companions disagreed, as Ibn Umar narrated that Umar delivered a sermon on the pulpit of Allah's Messenger (PBUH) and said: "I wish Allah's Messenger had not left us before He had given us definite verdicts concerning three matters, the inheritance of the grandfather, the Kalalah, and various types of usury (Reba)" (Sahih Albukhari 5588).

On these points of contention, this interpretation did not deviate from the statements of the four Imams or the seven jurists. The four Imams are the most prominent scholars of Islamic jurisprudence, founders of the four schools of jurisprudence followed by Sunni Muslims, and they are Abu Hanifa Al-Nu'man, Malik bin Anas, Muhammad bin Idris Al-Shafi'i, and Ahmed bin Hanbal. And the seven Jurists were the most prominent followers of the companions, May Allah be pleased with them, to whom knowledge and legal rulings in Medina were entrusted, as they were the scholars whom Umar bin Abd Al-Aziz appointed as his advisors on matters presented to him when he was governor of Medina, and they are Ubaidullah bin Abdullah bin Utba bin Mas'ud, Urwah bin Al-Zubair bin Al-Awwam, Al-Qasim bin Muhammad bin Abi Bakr, Sa'id bin Almussayyab, Abu Bakr bin Abdul-Rahman bin Al-Harith bin Hisham, Sulaiyman bin Yasar, Kharija bin Zaid bin Thabit. There was some flexibility regarding verses that do not relate to acts of worship and rulings when this interpretation relied on Arabic language lexicon and analogy to understand some verses, as well as on some personal experiences. And the following is a list of the adopted methods of interpretation, with examples cited for each.

1- The origins on tenet

A- The Holy Quran

The soundest method to interpret the Holy Quran is to interpret the Quran with the Quran itself as what is stated concisely in one place is explained in details elsewhere, for example, Allah says in Aya (16) of Surat Alisraa Aya (16) {And when We intend to destroy a town, We order its wealthy ones, but they defiantly disobey therein, so the word has come true upon it, and We destroy it a total destruction}, and and I found its explanation in Aya (59) of Surat Alqasas {And Your Lord would not destroy the towns unless He sends to their mother a Messenger reciting to them Our verses, and We would not destroy the towns except when their people are wrongdoers}, so when Allah intends to destroy a town because of its disbelief and tyranny for Allah would not destroy the towns except when their people are wrongdoers, He sends a Messenger to this town in order to call its people to worship Allah alone, and He commands its affluent ones to believe, but when they disobey Allah's command therein and depart from obedience to Him, they deserve the punishment and the word of punishment has come true against them as a recompense of their evil deeds, so Allah destroyed it totally and saved the believers. And an example for this in the Holy Quran is that Pharaoh and his people transgressed in the land, so Allah sent Moses and Aaron, peace be upon Them, to call them to worship Allah alone, but when they refused except to disbelieve, Allah drowned Pharaoh and his people in the sea and saved the Prophet Moses and those who believed with Him, and the same is true with Ad, the people of the Prophet Hud, peace be upon Him, and Thamud, the people of the Prophet Salih, peace be upon Him.

And Allah says in Ayat (71-73) of Surat Alwaqi'ah {And Do you see the fire that you ignite?, Is it you who originate its tree, or Are We the Originators?, We have made it a reminder and a benefit for the travelers}, there was a dilemma, since fire benefits the travelers and the residents, so Why did Allah specifically mention the travelers in this verse?, in fact, Allah has mentioned a special type of fire that He made a benefit for the travelers across the desert, where the Arabs used to extract fire from the trees of Almarkh (Leptadenia) and Alafar (Buddleja), which grow in the desert, by rubbing two green branches from both trees together, so the sparks of fire would come out, and that is Allah's saying in Aya (80) of Surat Yaseen {The One who made for you fire from the green trees, then behold! You ignite from it}. And Allah says in Ayat (1,2) of Surat Altakathur {The competition to increase diverts you, until you visit the graves}, so What is meant by the competition to increase that diverts man from worshipping Allah as He should be worshipped until he dies and visit the graveyards?. And I found that Allah has explained in Aya (20) of Surat Alhadid that it means competition to increase of the wealth and the children saying {Know that the worldly life is but a play, and amusement and adornment, and boasting among you and competition to increase of the wealth and the children}.

B- The Sunnah

The second method to interpret the Holy Quran is through the Sunnah of the Prophet Muhammad (PBUH), as the Sunnah confirms and explains the Holy Quran, and Allah addresses His Messenger Muhammad (PBUH) in Aya (44) of Surat Alnahl saying {And We revealed the reminder to You, so that You may make clear to the people what has been sent down to them and that they may give thought}, and in Aya (105) of Surat Alnisa' {Indeed, We have sent down to You the Book in truth so You may judge between the people by that which Allah has shown You, and Do not be for the betrayers an advocate}. In the Quran, there is the command of performing of the prayer, and the Sunnah clarifies its times, pillars, and Rak'ahs, in the Quran, the obligation of Zakah (Obligatory charity) is established, and the Sunnah explained its amounts, and times, in the Quran, Allah commands the performance of Hajj, and the Sunnah explained its rituals, and in the Quran, Allah commands the fast of Ramadan month, and the Sunnah explained its rulings and what invalidates it. Furthermore, the Sunnah contains additional rulings not found in the Holy Quran such as the prohibition of eating the meat of the domestic donkeys, and all predatory animals with fangs.

So among the verses of the Holy Quran are those whose interpretation can only be understood through the Prophet's explanation, and this includes the interpretation of the commands, prohibitions, duties, limits, relationship between people, and other similar rulings. So the Sunnah is just as important as the Holy Quran, except that it is not recited in the same way as the Quran. Thereupon, the Book of Allah cannot be understood in isolation from the Sunnah, and any call to separate the Quran from the Sunnah is a call of misguidance and deviation from the path of Allah, as Allah says in Aya (80) of Surat Alnisa' {Whoever obeys the Messenger, then indeed, he has obeyed Allah, and whoever turns away, then We have not sent You over them as a preserver}, and the Prophet (PBUH) warned that a time would come when people would abandon the Sunnah and would only permit and prohibit what the Quran permits and prohibits, as Almiqdad bin Ma'dikarib narrated that the Prophet (PBUH) said: "Beware! I have been given the Book (the Holy Quran), and something similar to it along with it, yet the time is coming when a rich man reclining on his couch will say Adhere to the Quran, what you find in it to be permissible, then Treat as permissible, and what you find in it to be prohibited, then Treat as prohibited. Beware! The meat of the domestic ass, beasts of prey with fangs, and a fallen thing (Luqata) belonging to a Non-Muslim under covenant unless its owner does not want it, are not permissible to you. If anyone come to some people, they must host him, but if they do not, he has a right to mulct them to an amount equivalent to his hospitality" (Sunan Abi Dawood 4604).

The Prophet (PBUH) clarified to His companions what was unclear to them, for example, Allah says in Ayat (32,33) of Surat Fatir, {Then We cause to inherit the book those We have chosen of Our servants, and among them is he who wrongs himself, and among them is he who is moderate and among them is he who is foremost in good deeds by the permission of Allah, that is the great bounty, the gardens of Eden, they will enter them, they will be adorned therein with bracelets of gold and pearls, and their wearing therein will be of silk}, so How can someone who wrongs himself be among the people of Paradise?, and Allah's Messenger (PBUH) removed this ambiguity when He explained that it means the injustice of associating partners with Allah, as Abdullah Bin Mas'ud narrated: "When Allah has revealed to His Messenger {Those who believe and do not mix their belief with injustice}, the companions of Allah's Messenger were greatly perturbed, they said: Who among us that he does not wrong himself?, upon this, Allah's Messenger remarked: It does not mean that which you presume, it implies that which Luqman said to his son {O my son! Do not associate anything with Allah, indeed, the polytheism is a great injustice}" (Sahih Muslim 124).

The Sunnah explained in details some of the events of the previous nations, and what is beyond that is from the narratives of the Children of Israel which are of no benefit, and among these events are the story of the Prophet Moses and Al-Khidr, peace be upon both of them, the story of the people of the Ditch, and the trial of the Prophet Solomon. For example, Allah says in Aya 34 of Surat Sad {And indeed, We have tried Solomon, and threw on His throne a body, then He returned}, the Israelite narratives said that the trial by which Allah tried the Prophet Solomon was a demon, who disguised as a human who seized his throne and assumed the position of ruler in his place, but the Prophet (PBUH) explained that the trial that Allah has placed on the throne of the Prophet Solomon was in the form of a child of an incomplete body, where Allah's Messenger said in narration of Abu Hurayrah: "Once Solomon, son of David said By Allah! Tonight I will have sexual intercourse with one hundred (or ninety-nine) women, each of them will give birth to a knight who will fight in the way of Allah, His companion said to Him say Inshaa Allah: If Allah wills, but He did not say inshaa Allah, therefore, only one of them conceived and gave birth to a half-man, By Him in whose Hands is the soul of Muhammad! If He had said inshaa Allah, He would have begotten sons, all of whom would have been knights striving in the way of Allah" (Sahih Albukhari 2819).

And Allah says in Aya (4) of Surat Alma'arij {To whom ascend the Angels and the Spirit in a day the measure of which is fifty thousand years}, there was much debate in determining the day the measure of which is fifty thousand years, and the scholars differed between four opinion. The first said that this day is the distance between the Throne and the seventh earth, the second said that it is the duration of the world's existence from the time Allah created this world until the day of resurrection, the third said that it is the day separating this world from the Hereafter, and the fourth said that it is the day of resurrection, and Allah's Messenger (PBUH) has clarified that the day the measure of which is fifty thousand years is the day of resurrection, as Abu Hurayrah narrated that Allah's Messenger (PBUH) said: ''If any owner of gold or silver does not pay what is due on it, when the day of resurrection would come, plates of fire would be beaten out for him, these would then be heated in the fire of Hell and his sides, his forehead, and his back would be cauterized with them. Whenever these cool down repeated during a day the extent of which would be fifty thousand years, until Judgement is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell" (Sahih Muslim 987).

C- The companions' interpretation

The companions' interpretation of the Holy Quran is considered the third source after the Quran and the Sunnah because the companions of Allah's Messenger (PBUH) are more knowledgeable about it due to their mastery of the language of the Quran, and due to what they witnessed of revelation, cause of revelation, and events and incidents along with the Prophet (PBUH), unlike others, and among them were the four Caliphs Abu Bakr, Umar bin Al-Khattab, Uthman bin Affan, and Ali bin Abi Talib, and also Abdullah bin Abbas, the cousin of Allah's Messenger (PBUH), the great scholar and the interpreter of the Quran by the blessings of the supplication of Allah's Messenger for him when He said: "O Allah! Grant him understanding of the religion" (Sahih Albukhari 143), and among them were Abdullah bin Umar, and Abdullah bin Mas'ud who said if I know that there is somebody who knows Allah's Book better than me, and he is at a place that camels can reach, I would go to him" (Sahih Albukhari 5002).

For example Allah says in Ayat (32,33) of Surat Almursalaat {It throws sparks as logs of wood, as if they were black camels}, the word {Qasr} in Arabic means palace, castle, or tower, and most interpretations of this verse said that the sparks of Hellfire will be as large as the palace, but Ibn Abbas said: "We used to collect logs of wood, three cubits long or longer to store for heating purpose in winter, and we used to call it Al-Qasr, {Ka-annahu jemalatun sufr} means the ropes of a ship which are made in bundles till it become as wide as men's waists" (Sahih Albukhari 4933), similarly, the words {Jemalatun sufr} in the following verse have been interpreted differently, some said that they mean the ship's ropes, and others said that they mean the black camels. It makes sense to say that the sparks the size of logs of wood will appear while scattering in the air like the black camels; Because one cubit is 64 centimeters, so the sparks are about one meter ninety-two centimeters or more, based on the statement of Ibn Abbas that the logs of wood were three cubits long or more, and the length of the adult camel ranges from one meter eighty centimeters to two meters, and these logs of wood will look exactly like the black camel and not any other camel because at the very high temperatures, burnt things appear black, and the Hellfire is hottest of all, where Allah's Messenger (PBUH) said in narration by Abu Hurayrah: ''This fire of yours which the sons of Adam kindle is one part from seventy parts of the heat of Hellfire, they said by Allah! It would have been enough O Messenger of Allah! He said it is sixty-nine parts more, all of them is like its heat" (Jami' Altirmidhi 2589), thereupon, Ibn Abbas's understanding of the word "Qasr" was the key to understanding the two verses and understanding the similarity between them.

And the companions of Allah's Messenger, may Allah be pleased with them, were the most knowledgeable people about the cause of revelation of the verses of the Holy Quran, which helps to remove ambiguity in understanding many of the verses, for example, Allah says in Aya (195) of Surat Albaqarah {And Spend in the way of Allah and Do not throw with your hands into destruction}, and as narrated by Aslam bin Imran Altujibi: "We were in a Roman city, when a large column of Romans came out to us, so about the same number or more of the Muslims went towards them, the commander of the people of Egypt was Uqba bin Amir and the commander of the group was Fadalah bin Ubaid, one man among the Muslims reached the Roman line until he entered amidst them, so the people started screaming Subhana Allah: Glory to be Allah! He has thrown himself into destruction. Abu Ayyub Al-Ansari said O people! You give this interpretation for this Aya while this Aya was revealed about us, the people of Ansar. When Allah made Islam might, and increased its supporters, some of us secretly said to each other, outside of the presence of the Messenger of Allah (PBUH), our wealth has been ruined, and Allah has strengthened Islam and increased its supporters, so if we tend to our wealth then what we lost of it shall be revitalized for us, so Allah, Blessed and Most High, revealed to His Prophet rebuking what we said {And Spend in the way of Allah and Do not throw with your hands into destruction}, so the destruction was tending to the wealth and maintaining it, and that we abandoned Jihad, Abu Ayyub did not cease travelling in the way of Allah until he was buried in the land of the Romans" (Jami' Altirmidhi 2972).

2- Arabic language lexicon

The lexicon of Arabic language has been a great method to understand some verses of the Holy Quran, and whenever Allah guided me to look in the lexicon for the meaning of a word that is a subject of debate, I found the answer in it. For example, Allah says in Aya (52) of Surat Alqalam {Wa in yakadu allazina kafaru la-youzlequnaka be-absarehim lamma same-ou alzekra wa yaqulouna innahu la-majnoun}, and the interpretations have suggested that those who disbelieved envied the Prophet Muhammad (PBUH) and said that He is insane, and it has been said that their intention in envying Him was to kill Him, and that dislike of something does not preclude it from being afflicted with the evil eye, even to the point of its destruction, and they has spoken at length about envy, and said that the envy was rampant among the tribe of Banu Asad, to the point that if a fat cow or camel passed by one of them, he would envy it and say O girl! Take the basket and the Dirham, and Bring us the meat of this camel, so before long, the camel would collapse and be slaughtered. But Imam Qushaiyri said that this is debatable, because the evil eye only occurs with admiration and appreciation, not with hatred and animosity. When I went to the lexicon to look up the meaning of "Youzlequnaka", which they interpreted as "They envy You", I found in the meaning of "Zalaqa", which is the root of the verb "Youzlequnaka", he "Zalaqa" his opponent with his gaze means that he looked at him with a look of disdain until he almost killed his opponent. Therefore, the logical meaning of the verse will be {And indeed, those who disbelieve look at You with contempt until they almost killed You with their eyes when they heard the reminder, and they say, indeed, He is mad}.

And Allah says in Aya (55) of Surat Alma'idah {Innama waliyyukumu Allahu wa rasuluhu wa allazina amanu allazina youqemuna alsalata wa you'tuna alzakata wa hum rake-oun}, there was a dilemma with this verse, as some said that "Wa hum rake-oun" is the state of "You'tuna alzakata", so this means that the believers give the Zakah during the prayer while they are in a state of bowing, and they based their argument on a report about Ali bin Abi Talib, May Allah be pleased with him, when he was praying, and a beggar passed by while he was bowing, and he gave him his ring, so this verse was revealed, but the chain of transmission for this report was weak, and Imam Ibn Katheer said that some have mistakenly thought "Wa hum rake-oun" is the state of "You'tuna alzakata", if this were the case, then giving the Zakah while bowing during the prayer would be better than other times because Allah praises their actions, and no scholar has ever said that. When I went to the lexicon to look up the meaning of "Rake-oun", I found that "Rakaa ela Allah" means that he is reassured, satisfied, or pleased with Allah, thereupon, this means that the believers establish the prayer and give the Zakah while they are reassured with Allah's true promise to them, so the logical meaning of the verse will be {Your Ally is only Allah and His Messenger, and those who have believed, those who establish the prayer and give the Zakah while they are reassured}.

3- Analogy

Analogy was a method to understand some of the verses of the Holy Quran, and it should be noted that it was not used in the presence of an explicit text from the Quran or the Sunnah, nor was it used in matters of worships and rulings, only in some of the news of previous nations. For example, Allah says in Ayat (78,79) of Surat Alanbiyaa {And David and Solomon, when they judged concerning the field, when the goats of the people pastured in it at night, and We were Witnesses to their judgment, and We gave understanding of it to Solomon, and all We gave judgment and knowledge, and We subjected with David the mountains to glorify and the birds, and We were the doers}, and it was said that the Prophet David, peace be upon Him, ruled that the goats should be given to the owner of the filed in compensation for what they had damaged, while others said that He ordered an exchange, so the owner of the field would take the goats, and the owner of the goats would take the filed. While it was said that the Prophet Solomon, peace be upon Him, ruled that the goats should be given to the owner of the field, so that he may benefit from its milk and wool, and that the field should be given to the owner of the goats to take care of it, and when the crops returned to the state they were in before the goats had damaged them, each of them would return the property to its owner.

All of these statements have no evidence from the Quran or the Sunnah, but Allah's Messenger Muhammad (PBUH) ruled that when the animals spoil the crops at night, then their owner have to restore the crops as they were, but if the crops were damaged during the day, then they have nothing to do; Because the owner of the animals should guard them at night, and the owner of the field should guard it during the day, as Albara' bin Azib narrated: "Albara' had a she-camel which was accustomed to graze the standing crop belonging to the people, she entered a garden and did damage to it, the Messenger of Allah (PBUH) was informed about it, so He gave decision that the owners of gardens are responsible for guarding them by day, and the owners of the animals are responsible for guarding them by night, any damage done by animals during the night is a responsibility lying on their owners" (Sunan Abu Dawood 3570). Assuredly, Allah's Messenger (PBUH) would not have judged by a ruling other than the ruling of Allah, thereupon, the Prophet Solomon ruled that the owner of the goats should restore the field to its original state because the Arabic word in this verse "Nafashat" means grazed at night, unlike "Hamalat" which means grazed during the day.

And Allah says in Ayat (176,177) of Surat Alshu'araa {The companions of the Aykah denied the Messengers, when Shu'ayb said to them Will you not fear?}, there was a debate as to whether the Prophet Shu'ayb was sent to two different peoples: the companions of the Aykah and the people of Madyan, or whether the companions of the Aykah were the people of Madyan, and each opinion has its argument. Those who said that they were two different peoples based their argument on that when Allah mentioned the Prophets in the same Surah, He says {When their brother Noah said to them, and When their brother Hud said to them} and the same applies to the Prophets Salih and the Prophet Lot, peace be upon them, except for the Prophet Shu'ayb, as Allah says {When Shu'ayb said to them Will you not fear?} and does not mention that He is their brother. And those who said that they were one people based their argument on that their sins were one as the Prophet Shu'ayb said to the people of Madyan {so Give full measure and balance, and Do not decrease people from their things and Do not cause corruption on the earth after its reformation, Surat Ala'raf, Aya 85}, and He says to the companions of the Aykah {Give full measure and Do not be of those who cause loss, and Weigh with an even balance, and Do not decrease people from their things, and Do not roam in the earth as corrupters, Surat Alshu'araa Ayat 181-183}. I did not choose either of the two opinions until I reached Surat Alhijr Ayat 80-84, and I found that the companions of Alhijr were the people of Thamud, as Abdullah bin Umar narrated: "The people landed at the land of Thamud called Alhijr along with Allah's Messenger (PBUH)" (Sahih Albukhari 3379), so as they had the same Prophet (Salih peace be upon Him), and their sins were the same, it can be said that the companions of the Aykah were the people of Madyan.

4- Personal experiences

Personal experiences do not mean offering personal opinions on the Holy Quran without evidence, but rather reflecting on Allah's verses according to personal experiences that demonstrate the greatness of Allah's power in His creation. For example, Allah says in Aya 14 of Surat Alnahl {And He is the One who has subjected the sea, so that you may eat from it tender meat}, and in Aya (12) of Surat Fatir {And the two seas are not alike, this is fresh, sweet, and its drink is pleasant and this is salty and bitter and from each, you eat tender meat}, Allah has described fish as tender meat that comes from both fresh and salt water, and it was said that Allah has described it as tender because it spoils quickly or because it is cooked quickly. But it is noticed that when we cook any other kind of meat, such as beef, lamb, ducks, or quails, we find that the older the animal or the bird, the longer the cooking time, while when cooking fish, we find that it does not matter how old the fish is, as when the fish ages and grows larger, the bones harden but the flesh remains a tender and soft meat and does not take much time to be cooked compared to the animal meat which gets tougher and increases in cooking as the age of the animal increases, so Glory to be Allah. I have tested this with freshwater fish in the case of Lucioperca and with saltwater fish in the case of Tuna (Thunnus), and meagre (Argyrosomus reguis). For example, in the case of mearge fish, it reaches a weight of one and half kilos in about a year, and reaches a weight of twelve kilos in a period ranging from four to six years, and when cutting both sizes, the bones had become very hard in the case of the large fish, but the meat did not take longer to be cooked than the small fish.

Allah says in Aya (53) of Surat Ta Ha {Fa-akhrajna behi azwajan men nabatin shatta}, this part of the verse was interpreted as it means that Allah sent down water from the sky and brought forth with it various kinds of crops and fruits, differing in taste, smell, and appearance, just as Allah's saying in Aya (57) of Surat Ala'raf {Then We send down the water from it, then We bring forth thereby of all the fruits}, or Allah's saying in Aya (5) of Surat Alhajj {And it grows forth of every beautiful pair}, and Aya (7) of Surat Qaaf {And We made to grow therein of every beautiful pair}, or Allah's saying in Aya (7) of Surat Alshu'araa and Aya (10) of Surat Luqman {Of every noble pair}, but the word "Shatta" comes as a delay in the verse, thereupon, its meaning in the verse will be {Varied pairs of one plant}, thus, it can be said that all plants have multiple strains and varieties, and even if they are not found in one environment, they exist in other environments around the world. As for fruits, for example, Mangoes have different flavors, textures, smells, and even shapes, depending on where they are grown, so there are Indian mango varieties, Pakistani mango varieties, southeast Asian mango varieties, Egyptian mango varieties, and many more. In Egypt, there are Auwias, Naomi, Sukkary, Sukkary Mumtaz, Zebda, Taimour, Fagr Klan, fons, Keitt, Baladi and among it is Dabsha, Hindi, and Seddika, and the same applies to peaches, bananas, grapes, and dates. As for vegetables, there are many varieties of carrots, differing in color and shape, the most common being orange, yellow, purple, white and red, each with a different flavor and nutritional composition, and there are also approximately one hundred varieties of cucumbers. As for herbs, for example, there are many different strains and varieties of basil, varying in smell, taste, and appearance, and the most common include sweet basil, Thai basil, holy basil, lemon basil, purple basil, cinnamon basil, and African blue basil. Likewise, there are more than two hundred varieties of thyme, mainly divided between wild thyme, Oregano, and garden thyme, and the Levant is famous for unique varieties such as Syrian (Origanum syriacum), and Sabla (Thymbra Spicata). And the same applies to grains such as wheat, rice, and corn.

Allah says in Aya (19) of Surat Almulk {Do they not see the birds above them spreading their wings, and they hold?, no one holds them except the Most Gracious, indeed, He is All-Seeing of everything}, the interpretations of "Saffatin wa yaqbedna" have varied as some said that the birds sometimes spread their wings then sometimes fold them, some said that the birds spread their wings in the air when they fly and fold them when they strike their sides with them, some said that they fold their wings after spreading them when they stop flying, and some said that sometimes they spread their wings in the air, and sometimes they fold one wing and spread the other. In fact, small birds, that rely on flapping, strike their wings downwards and forwards to provide the necessary thrust and lift for their flight, then they fold their wings but continue to fly with the force of their acquired thrust, and there are birds that spend most of their lives flying in the air without landing where they fly, eat, and sleep in the air for months on end like Swift, and there are birds spend entire days flying and the studies have shown that they sleep while flying like Frigatebird.

And some birds have the skill of hovering due to the exceptional speed of their wings flapping, making them appear if they are standing in the air like Hummingbird and Lesser kestrel, and I witnessed this myself, when a small bird came and stood before me in the air. Although I was busy doing something, I stopped and looked at it saying Subhana Allah: Glory to be Allah, it stood perfectly still in the air without moving forwards, backwards, downwards or upwards, then I went back to what I was doing because it had remained standing for some time, and I kept looking at it from time to time until it resumed its flight. So I realized that "Wa yaqbedna" means that the birds hold back from flying while they are in the sky, for the word "Saffatin'' refers to their state in the sky as they spread their wings in all circumstances, whether flying or not, while "Yaqbedna" came in the form of verb, because the birds sometimes stop flying, but not all the time. The ability of the birds to stand in the sky without falling on the ground shows Allah's miracle in His creation of birds, as no one holds them except the Most Gracious for this occurs by the arrangement of the Most Gracious through the capabilities He gave them to do so.

References

1- Books of Interpretation

Among the best early books of Quranic interpretation are "Jami' Al-Bayan an Ta'wil Al-Quran" by Imam Abu Ja'far Muhammad bin Jarir Al-Tabari (224 AH - 310 AH), "Al-Jami' li-ahkam Al-Quran Al-Kareem" by Imam Abdullah Muhammad bin Ahmed Al-Qurtubi (died in the year 671 AH), and "Tafeer Al-Quran Al-Azeem" by Imam Abu Al-Fida' Ismail bin Umar bin Katheer (705 AH - 774 AH), May Allah have mercy on them. So this interpretation is based on these three books, each with its own distinctive features, and together they formed a comprehensive and clear vision for interpreting the Holy Quran. The interpretation of Imam Al-Tabari was easy and simple, and whenever I needed to understand a verse with deliberation and insight, it was my first destination, the Imam, May Allah have mercy on him, was clear in giving his verdict saying "Abu Ja'far said", which is his nickname. As for the interpretation of Imam Al-Qurtubi, it is full of jurisprudential issues that are rarely found elsewhere, so the Imam, May Allah have mercy on him, is a first-rate jurist, and he often refutes the false claims of those who are misguided and astray with strong arguments and evidences. And as for the interpretation of Imam Ibn Katheer, it is rational and logical, although the Imam, May Allah have mercy on him, used to cite Hadiths that are weak in the chain of their transmission, and used to cite the Israelite narratives, but he always stated that the Hadith is false or that the narrative is from the Israelite narratives, and did not rely on them in giving his verdict.

So this interpretation follows the footsteps of these great commentators, thereupon, it is simplified and easy to understand, it shows the final verdict without getting bogged down in conflicting opinions or being scattered between so-and-so said or so-and-so said, and it shows the jurisprudential rulings when needed, and avoids delving in subsidiary issues outside the subject of the verse. It is also free of weak Hadiths. Although Imam Ahmed bin Hanbal said "Sometimes we cite weak Hadiths which encourage virtue or noble morals, but they do not prohibit what is permissible nor permit what is forbidden", but the authentic Hadiths from the six Books of Sunnah were sufficient and more valuable.

And this interpretation is almost free of the narratives of the Children of Israel, even though the Prophet (PBUH) has permitted the transmission from them when He said in narration of Abdullah bin Amro: "Convey My teaching even if it were a single sentence, and Narrate from the Children of Israel without any blame, and whoever tells a lie about me intentionally, so Let him take his place in Hell" (Sahih Albukhari 3461). The narrative from the Children of Israel is permissible insofar as we know it to be true based on what we have in our possession that testifies to its truthfulness, for example, Allah's Messenger (PBUH) is described in the Torah with some of His attributes found in the Holy Quran (Sahih Albukhari 4838), so there is no blame in transmitting this narrative. But as for the narratives of the Children of Israel which we know to be false based on what we have that contradicts them, it is not permissible to transmit it from them, for example, some Israelite narratives claim that the mother of Bilqis, the queen of Sheba (Saba') was from the Jinn, and that contradicts the text of the Holy Quran in Aya (72) of Surat Alnahl {And Allah has made for you from yourselves spouses and has made for you from your spouses sons and grandchildren}, so it is impossible for a human being to marry from the world of the Jinn, and such narrative should not be transmitted from them.

And there is a third type of narratives from the Children of Israel, which we have neither proof to confirm nor proof to deny, so neither we believe nor disbelieve in it, as Abu Hurayrah narrated: "The people of the Scripture used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims, on that Allah's Messenger (PBUH) said Do not believe the people of the Scripture or disbelieve them, but Say we have believed in Allah and in what was sent down to us.....Surat Albaqarah Aya 136" (Sahih Albukhari 4485). And the examples of this type of narratives include the names of the companions of the Cave and the color of their dog, the size of Noah's Ark, and the names of His sons, peace be upon Him, what type of tree Moses' staff was made from, the names of the birds that Allah brought back to life for the Prophet Abraham, peace be upon Him, and other such matters that Allah Almighty left ambiguous and unspecified in the Holy Quran, so there is no point in searching them, as Imam Ibn Katheer said that knowing them is of no benefit and being ignorant of them is of no harm.

This interpretation avoids the historical perspective, except for what is mentioned in the Holy Quran or the Prophetic Sunnah, because of discrepancy in sources and references as multiple historical accounts of the same event make it difficult to determine the most accurate version, leading to contradictory citations. For example, Allah says in Ayat (4-8) of Surat Alisraa {And We decreed to the Children of Israel in the Book that you will surely cause corruption on the earth twice, and you will surely exalt a great exaltation, so when the promise for the first of the two came, We sent against you servants of Ours, possessors of strong fighting power, and they invaded the homes, and it was a fulfilled promise, then We gave you a return victory over them, and We provided you with wealth and children and made you more numerous in manpower, if you do good, you will do good for yourselves, and if you do evil, then it is for it, so when the promise of the last came, they have to spoil your faces and to enter the mosque just as they had entered it the first time, and to destroy what they over-power totally, perhaps that your Lord will have mercy upon you, but if you return, We will return, and We have made Hellfire a prison for the disbelievers}, as for the first time, Allah has fulfilled His promise to them as mentioned in Ayat (246-251) of Surat Albaqarah, where after the period of the Prophet Moses, Allah has sent Goliath and his soldiers against them, so they invaded their homes and expelled them from their homes and their children have been taken captives, and this is the greatest proof that Jerusalem is not the land of the Jews because they said {We have been driven out from our homes and from our children}, and Allah has taught us that the land is not the same as homes in His saying in Aya (27) of Surat Alahzab {And He caused you to inherit their land, and their homes, and their wealth} when Allah has caused the Muslims to inherit the land, homes, and properties of Banu Qurayza when they broke their covenant with Allah's Messenger (PBUH) and joined the factions in the war against Muslims. Then the Children of Israel asked a Prophet of theirs during the time of the Prophet David to send them a king in order to fight in the way of Allah, so He said to them that Allah has sent to them Saul as a king, so they fought with Him Goliath and his soldiers, and they defeated them by permission of Allah, and Goliath was killed by the hands of the Prophet David, and Allah restored to them their kingship and made them greater in manpower than their enemy.

As for the second time, it is not mentioned in the Quran or the Sunnah, and there is disagreement as to whom Allah sent against them, the historical accounts say that Allah sent Nubuchadnezzar, the king of Babylon, against them, and that he killed seventy thousand of them, or in another account, seventy-five thousand, for killing the Prophet John, peace be upon Him. But the scholars said that this is incorrect, because John was killed after Jesus was raised up to the heaven, and Nubuchadnezzar lived long before Jesus, son of Mary, peace be upon Him, and before Alexander Al-Akbar. There was approximately three hundred years between Alexander and Jesus. Other accounts say that the second time was when they killed Isaiah, during the time of Jeremiah, for Nubuchadnezzar was alive at that time, and he killed the Children of Israel and destroyed Jerusalem, and from the time of Jeremiah and Nubuchadnezzar's destruction of Jerusalem until the birth of John, peace be upon Him, were four hundred and sixty-one years, while some accounts say that the second time was when they killed the Prophet Zechariah, peace be upon Him, and others say that the one whom Allah sent against them was Khordas, the king of Babylon. Thus, the accounts and sayings conflict, and none can be definitively proven. But it can be said that the Children of Israel left Jerusalem as Allah has promised them the second time; Because Jerusalem was a part of the Roman Empire and under Roman rule at the time of Islamic conquest of Jerusalem, as it was conquered by Amr bin Alas and Abu Ubaidah Amer bin Aljarrah, and Caliph Umar bin Alkhattab entered Jerusalem in the year 15 AH-636 AD, and the Battle of Hattin and the liberation of Jerusalem under the leadership of Salah Alddin Alayyubi was against the Crusaders and not the Jews in the year 1187 AD, and then Jerusalem returned to its Arab and Islamic origins, years after it had fallen under the control of European occupation.

This interpretation is devoid of a feminist perspective, as Islam is a massage that encompasses both men and women, the Quranic commands and prohibitions apply to both genders, and the reckoning and reward are for both genders for Allah says {Whoever does righteous deeds whether male or female while he is a believer, then We will surely make him to live a good life, and We will surely give them their reward according to the best of what they used to do, Surat Alnahl, Aya 97}. As for the rulings that Allah has established to regulate the relationship between men and women, they are just and valid for all times and places, such as the laws of inheritance, divorce, and martial discord. However, the call to derive new rulings for religious constants to suit different times, places, and genders is a call to destroy the religion, just like the call to abandon the Sunnah, and rely solely on the Holy Quran.

2- Books of Sunnah

The two Sahihs, Sahih Albukhari and Sahih Muslim, are considered the most authentic books compiled on Prophetic Hadiths, and they are the primary and most reliable after the Holy Quran in matters of Islamic law and Hadith. Their virtues lie in their highest degree of authenticity and acceptance among the Muslim community. So Sahih Albukhari followed by Sahih Muslim are the most authentic books after the Book of Allah, following them are the four Sunan books of Altirmidhi, Abu Dawood, Alnasai, and Ibn Majah, which are below the two Sahihs in status, and less accurate than them. Therefore, this interpretation relied on the two Sahihs and on authentic Hadiths only from the four Sunan books without excess or deficiency, and did not rely on any weak (Da'eef) or fabricated (Mawdou') Hadith, or even go down to the level of good Hadith (Hassan) which met the conditions of an authentic Hadith except for one condition, which is the accuracy of the narrators.

The following is an order of the six books on which this interpretation is relied, starting with the most used and proceeding to the least used, and the first three included a chapter on Hadiths that dealt with the interpretation of Quranic verses:

1- Sahih Albukhari by Imam Abu Abdullah Muhammad bin Ismail Alja'fi (died in the year 256 AH).

2- Sahih Muslim by Imam Abu Alhusayn Muslim bin Alhajaj Alnisabouri (died in the year 261 AH).

3- Jami' Altirmidhi by Imam Abu Isa Muhammad bin Isa bin Sawrah Altirmidhi (died in the year 279 AH).

4- Sunan Abi Dawood by Imam Abu Dawood Sulayman bin Al-ash'ath Alsijistani (died in the year 275 AH).

5- Sunan Alnasai by Imam Abdul-Rahman Ahmed bin Shu'ayb Alnasai (died in the year 303 AH).

6- Sunan Ibn Majah by Imam Abdullah Muhammad bin Yazeed Alrraba'i Alqazwini, known as Ibn Majah, (died in the year 273 AH).