Lessons on Qur'an Exegesis on Saturdays after Al-‘Isha’ (Night) Prayer
Lessons on Prophet Muhammad’s Life on Mondays after Al-‘Isha’ (Night) Prayer
Lessons on Qur'anic Sciences on Wednesdays after Al-‘Isha’ (Nighttime) Prayer
The Question-Answer Session after Al-Jumu’a (Friday) Congregational Prayer
1. Courses for New Muslim Converts
Al Farooq Omar Bin Al Khattab Mosque & Centre in Dubai offers a certificate licensed by the Islamic Affairs and Charitable Activities Department (IACAD) in Dubai to new Muslim converts after they accomplish a brief scientific course on the fundamentals of Islam.
2. The Arabic Language
As is the case with Islamic educational centres along the history of the Islamic civilization, Al Farooq Omar Bin Al Khattab Mosque & Centre in Dubai pays considerable attention to the Arabic language among the sciences and branches of knowledge it focuses on. No wonder, since Islam and the Arabic language have gone in parallel lines since the dawn of the Message; the Arabic language is the means by which Allah preserves the Glorious Qur'an. Allah undertakes to keep the Qur'an safe from distortion, as He says: “We have sent down the Qur’an Ourself, and We Ourself will guard it.” [Surat Al-Hijr: 9]. Allah undertakes to preserve the tool by which the Qur'an is recited; namely, the Arabic language. All languages derive their powers from their native speakers, except for the Arabic language; it derives its power from Allah -the Exalted and Almighty- Who preserves it. Allah says in the Glorious Qur'an: “We have sent it down as an Arabic Qur’an so that you [people] may understand.” [Surat Yusuf: 2].
The Qur'an is in Arabic; tongue of the people of Paradise will be Arabic, and Prophet Muhammad (peace be upon him) was an Arab.
Attention paid by Al Farooq Omar Bin Al Khattab Mosque & Centre is demonstrated in offering Arabic lessons to non-Arabs as well as lessons in Arabic grammar and rhetoric to speakers of Arabic.
The Mosque also focuses on improving others’ command of the Arabic language and teaching it to every aspirant learner whether a Muslim or non-Muslim.
In this context, we particularly mention the Mosque’s focus on Standard Script (Al-Rasm Al-Imla’i) and Arabic Calligraphy as aesthetic demonstrations of this sublime language.
To conclude: the Al Farooq Omar Bin Al Khattab Mosque and Centre is an Islamic beacon, raising the flag of peace and amity to convey a civilized message to all who aspire to goodness and generosity, both Muslims and all fellow humans.
Lessons on Qur'an Exegesis on Saturdays after Al-‘Isha’ (Night) Prayer
Tafsir (the Arabic for exegesis) means clarifying and explaining. Fairuzabadi says in Al-Qamus Al-Muhit: “Al-Fasr means: clarifying and unveiling”. Allah Almighty says in the Glorious Qur’an: “They cannot put any argument to you without Our bringing you the truth and the best tafsir (explanation).” [Surat Al-Furqan: 33].
Defining Qur'an Exegesis as a Recorded Science
Sheikh `Abdul-Azhim Al-Zarqani said: “Qur'an exegesis is a branch of Islamic sciences concerned with exploring the meanings of the Glorious Qur'an and understanding Allah’s ordinance through it as much as human capacity allows.”
Veneration and Significance of Qur'an Exegesis
Undoubtedly, Qur'an Exegesis is the most venerated of all sciences since it is concerned with the most Honoured Book; namely, the Glorious Qur'an. The honour ascribed to Qur'an Exegesis is owing to three aspects:
Subject Matter: Qur'an Exegesis is concerned with the words of Allah (Glorified be He) which constitute the ultimate source of perfect wisdom and ultimate guide to all virtues. The Qur'an relates news of the nations that lived before us, foretells news of those who will come after, and judges between us in things we differ about. Frequent recitation does not render it monotonous or uninteresting, and its wonders are unending.
Purpose: This Islamic science aims at understanding the Message of Allah so we can hold firmly to it and attain true, eternal bliss in the Hereafter.
Significance: Prosperity, immediate, and deferred, at the level of religion or worldly affairs requires adequate knowledge of Islamic sciences to understand how to live in the manner Allah destines, which is dependent on knowledge of the Book of Allah, Exalted be He.
Types of Qur'an exegesis:
1. Exegesis based on report
Definition: It means interpreting the Glorious Qur'an by means of the Qur'an itself (of which some parts explain others), the Hadiths (Sayings) of Prophet Muhammad (peace be upon him), the explanations offered by the Sahaba (Companions), or -according to some schools of thought- the explanations offered by the Tabe’in (Followers).
The most Famous volumes on Qur'an exegesis based on report
Jami’-ul-Bayan fi Tafsir Al-Qur'an (The Comprehensive Volume on Qur'an Exegesis) by Ibn Jarir At-Tabari
Ma`alim At-Tanzil (Features of the Revelation) by Abu Mohammad Al-Hussein Al-Baghawi
Tafsir Al-Qur'an Al-`Azhim (Exegesis of the Great Qur'an) by Al-Hafez ibn Kathir
Ad-Dur Al-Manthur fi Al-Tafsir bi Al-Ma’thur (The Scattered Pearls: Inter-textual Exegesis) by Jalal-ud-Din As-Suyuti
2. Exegesis based on individual reasoning
Definition: It means interpreting the Glorious Qur'an by means of reasoning, provided that the exegete possesses knowledge of the necessary sciences, intellect, and intuition, meets all the conditions, and avoids what should be avoided by an exegete of the Glorious Qur'an.
This branch is divided into two sub-branches: Exegesis based on an acceptable opinion, exegesis based on an unacceptable opinion.
The Most Famous Volumes on Qur'an Exegesis Based on Acceptable Opinion:
Mafateeh-ul-Ghayb (Keys to the Unseen) by Fakhr-ur-Razi
Al-Jami’ li Ahkam Al-Qur'an (The Comprehensive Volume on the Rulings of the Qur'an) by Al-Qurtubi
Lubab At-Ta’wil fi Ma`ani At-Tanzil (The Core of Interpretation in the Meanings of the Revelation) by Al-Khazin
Al-Bahr Al-Muhit (The Extensive Sea) by Abu Hayyan
3. Qur'an exegesis based on unacceptable opinion
We mention here the most famous books of extremist denominations and their peculiarities in Qur'an exegesis; namely, Mutazilites and Shiites.
Primary Volumes of Mutazilites on Qur'an Exegesis
Tanzeeh Al-Qur'an `an Al-Mata`in (Elevating the Qur'an above Accusations) by Al-Qadi Abu Al-Hassan `Abdul-Jabbar ibn Ahmad ibn `Abdul-Jabbar ibn Ahmad ibn Al-Khalil Al-Hamadani Al-Asad Bazi Ash-Shafi`i (who died in 415 AH).
Ghurar-ul-Fawai’d wa Durar-ul-Qala’id (The Highest of Benefits and the Pearls of Wisdom) by Abu Al-Qasim Ali ibn At-Tahir Abu Ahmad Al-Hussein ibn Musa ibn Mohammad ibn Ibrahim ibn Musa Al-Kazim
Definition: It means interpreting the Qur'an in terms of its hidden or symbolic meanings, not the apparent surface meaning, based on signs that qualified exegetes understand.
Allah Almighty alludes to this allegoric interpretation, saying: “… What is the matter with these people that they can barely understand what they are told?” [Surat An-Nisa’: 78].
This Ayah of the Qur'an alludes to the fact that the Qur'an is open to interpretations; Allah, the Exalted and Almighty, rebukes the disbelievers for barely understanding the Qur'an and urges them to ponder over its meanings. Allah does not mean they have failed to understand the direct meanings of the words, nor does He mean to urge them to think only of their apparent meanings.
The most significant volumes on Qur'an allegoric exegesis
Tafsir Al-Qur'an Al-`Azhim (Exegesis of the Great Qur'an) by Abu Mohammad Sahl ibn `Abdullah At-Tustari
Haqa’iq At-Tafsir (Truths about Qur'an Exegesis) by Abu `Abdur-Rahman ibn Al-Hussein ibn Musa Al-Azdi
 Sahaba (literally: companions) are the first generation of Muslims who accompanied Prophet Muhammad (peace be upon him) and were taught Islam directly by him.
 Tabe’in (literally: followers) are the second generation of Muslims who did not meet Prophet Muhammad (peace be upon him), but were taught Islam by the Companions.
Studying the life of Prophet Muhammad (peace be upon him) is not solely meant for knowing historical events or narrating the most significant of stories or incidents. Therefore, studying the life of Prophet Muhammad is not a typical historical study, like studying the biographies of caliphs or past historical eras.
Rather, the purpose of studying the life of Prophet Muhammad is to help a Muslim know the overall truth about Islam incarnated by the life of Prophet Muhammad (peace be upon him) after reaching and understanding of this truth in terms of its principles and rulings theoretically in the mind.
That means studying the life of Prophet Muhammad (peace be upon him) is a practical study aiming at exploring a representation of the truth about Islam in the character of the role model and mentor of Islam, Prophet Muhammad (peace be upon him).
This purpose can be categorized into the following detailed objectives:
Understanding the character of Prophet Muhammad (peace be upon him) through studying his life and the circumstances he faced to realize that Prophet Muhammad was not merely a genius who attained his high status due to his personal capacities, but a Messenger of Allah who received His Revelation and was assisted by Him.
Having in the character of Prophet Muhammad a role model to follow in every aspect of life in order to attain virtue and righteousness. His life and teachings are meant to be the doctrine to which a Muslim should adhere firmly. Needless to say, if a Muslim looks for a role model and mentor to aspire to whose example in any aspect of life, he would find him clearly and perfectly in the life of Prophet Muhammad (peace be upon him). That is why Allah has made him a role model for all mankind: “The Messenger of God is an excellent model…” [Surat Al-Ahzab: 21].
Through studying the life of Prophet Muhammad (peace be upon him), one finds what helps him understand the Book of Allah Almighty, its spirit, and broad objectives; many of the Ayahs of the Glorious Qur'an are interpreted and clarified only in terms of events that Prophet Muhammad (peace be upon him) witnessed and his reactions to such events.
Accumulating, through studying the life of Prophet Muhammad, correct Islamic knowledge and culture, whether in relation to creed, jurisprudence, or ethics; his life (peace be upon him) is a bright, live representation of the whole body of Islamic principles and rulings.
Offering a live educational model to teachers and callers to Islam; Prophet Muhammad (peace be upon him) was a trustworthy mentor and righteous educator who spared no effort in seeking the best ways of education and discipline throughout the various phases of his mission.
What most makes his life (peace be upon him) sufficient to achieve all the aforementioned objectives is that it encompasses all the human and social aspects of one’s life, whether as an individual or an active member of society. His life (peace be upon him) provides the example of a superior youth who was direct t and honest in his behaviour toward his people and companions. His life offered a wonderful example of a caller to Allah who guided people to His Path with wisdom and good teaching and exerted his utmost effort to convey His Message to mankind. Prophet Muhammad (peace be upon him) also provided an example of the head of state who managed state affairs with exemplary shrewdness and wisdom, an ideal husband in his treatment with his wives, and a father full of kindness and compassion. He knew how to precisely set the line between rights and duties as a husband and father, an able military commander, a truthful and tactful politician, and a Muslim who united with precision and justice the duty of worship and devotion to Allah and the duty of friendly and affectionate relationship with his family and companions.
No doubt, then, that studying the life of Prophet Muhammad (peace be upon him) is meant to highlight all these aspects of human life and experience, incarnated in the most sublime model and most perfect example.
Cited from the book: Fiqh As-Sirah An-Nabawiyyah (Understanding the life of the Prophet) by Dr. Muhammad Sa`id Ramadan Al-Buti (edition of Dar Al-Fikr).
`Ulum (the Arabic for sciences) is the plural of `ilm which means: understanding and realization.
`Ulum Al-Qur'an (Qur'anic Sciences) is a branch of Islamic sciences concerned with Qur'an-related researches: Investigating the reasons behind revelation of the Ayahs, compilation and order of the Chapters (Surahs) of the Qur'an, differentiating Surahs revealed in Medina from those revealed in Makkah, abrogated Ayahs from abrogating Ayahs, or definitive Ayahs from indefinite Ayahs, and all other matters relevant to the Glorious Qur'an.
This branch of science may be called “Basics of Qur'an Exegesis” since it is concerned with matters that a Qur'an exegete must be well-versed in and rely on in interpreting the Glorious Qur'an.
Imam Al-Hufi (who died in 330 AH) was the first to record Qur'anic sciences.
He was followed by Ibn Al-Jawzi (who died in 597 AH) in his book: Fonun Al-Afnan fi `Aja’ib `Ulum Al-Qur'an (Arts and Miracles in the Wonders of Qur'anic Sciences).
Then came Badr-ud-Din Al-Zarkashi (who died in 794 AH) and authored a complete volume, entitled: Al-Burhan fi `Ulum Al-Qur'an (The Evidence in Qur'anic Sciences).
Later, Jalal-ud-Din Al-Bulqini (who died in 824 AH) added to the latter volume, in his book: Mauaqi` Al-`Ulum min Mawaqi` An-Nojum (The Status of Sciences is as High as the Status of the Stars)
Then, Jalal-ud-Din As-Suyuti (who died in 911 AH) authored his famous book: Al-Itqan fi `Ulum Al-Qur'an (Perfection in Qur'anic Sciences).
Sheikh Taher Al-Jaza’iri authored: At-Tibyan fi` ‘Ulum Al-Qur'an (The Clear Explanation in Qur'anic Sciences).
Also, Sheikh Mohammad Ali Salam wrote his book: Manhaj Al-Furqan fi `Ulum Al-Qur'an (The Differentiator in Qur'anic Sciences).
This is a session when Sheikh Dr. Fares Al-Mustafa, Imam and Preacher of Al Farooq Omar Bin Al Khattab Mosque & Centre in Dubai, answers questions of the congregation in relation to Islamic jurisprudence, the subject of Friday Prayer and the lessons to be derived from it, in obedience to Allah’s command: “… you [people] can ask those who have knowledge if you do not know.” [Surat An-Nahl: 43].