On Sayyiduna Abu Bakr رضي الله عنه

in that case maayah is not associated (muDaf ) with the meaning of the verb(istafa), rather it is associated with the people (i'baad) attributed with the characteristic of the chosen ones by Allah Subhanu waTa'la (alladhina istafa).

so, if the word is read as istafa (a verb) in the couplet, it would simply allude (talmeeh) to the Quranic verse. The genitive case would be correct in this case.

if we read it as istifa, the word maayah would be associated with the meaning of the word (noun).

but, I would certainly prefer what side AH has explained. there is nothing wrong with using istafa, rather this usage makes the couplet more beautiful in meaning than using istifa.

 

try these
https://www.greattafsirs.com/Tafsir_Books.aspx?LanguageID=1
https://tafsir.app/

for kanz al iman in unicode, this would be very useful;
https://alqurankarim.net/ur/surah-al-anam/ayat-101/translation/tafsir

 

thx for the correction.

the slip occured due to the hadith that was on my mind -in another narration: 'near me they are like hearing and sight' بمنزلة السمع والبصر

---
chashm o gosh e wazarat pay lakhon salam.

"wazarat" is allusion to another hadith, wherein RasulAllah sallAllahu alayhi wa sallam said:

suyuti cites from mustadrak in al-jamiy al-saghir, #2438:

indeed, i have been given two ministers from those in heavens and and two from the earth-dwellers
the two ministers from those in heaven are jibril and mikayil
and the two ministers from the people on earth are abu bakr and umar.​

this is a sahih narration. dhahabi has mentioned a hasan chain and there are other weak narrations with varying wording.

[wazarat /wizarat: the position of being a minister/ council of minister / the ministry]
both are correct.

very handy and useful:

https://tafsir.app/1/1

 

جزاك الله خيرا

چشم و گوش وزارت پہ لاکھوں سلام



On an unrelated note, which website are you using to get the computerised text of the Arabic tafāsīr?

 

اصطفاء = istifaa (noun)

اصطفى = istafa (verb)

---
ma'yah means: sarmaayah, ra's al-maal, aSl, maaddah, jawhar
source, root, origin, essence, capital/mainstay

====
here ma'yah e iSTafa means: the source of "iSTafa"; the mainstay of "iSTafa"; the essence of "iSTafa"; the wealth of "iSTafa.

here iSTafa does not refer to sayyiduna RasulAllah sallAllahu alayhi wa sallam; because sayyiduna abu bakr is not the "origin" or "source" for RasulAllah sallAllahu alayhi wa sallam being MuSTafa; Haasha-lillah. therefore iSTifaa as the masdar of mustafa does furnish the appropriate meaning.

===
rather this is an allusion to the verse of the qur'an, in surah al-naml v.59:





here "ibadihi'lladhina-STafaa" refers to the companions of sayyiduna RasulAllah sallAllahu alayhi wa sallam.

the shadow of muSTafa - the essence of the address: "iSTafa"
[where Allah ta'ala has referred to the companions as the "slaves of Allah who were chosen"]
​

and sayyiduna abu bakr is the 'capital' among them - their leader, the highest among them. so iSTafa refers to the word in the qur'an just as the next couplet alludes to another verse in the qur'an: "thani ithnayn" [surah tawbah, v40].

similarly the 3rd couplet mentions sayyidu'l muttaqin refers to the verse where reference to hazrat abu bakr was made as "atqa" or "muttaqun"

surah al-layl, v17:

atqa = the most pious, the most Allah-fearing; sayyidu'l muttaqin. [obviously, excluding anbiya alayhimus salam].

also the verse in surah al-zumar v33: according to some refers to sayyiduna abu bakr:




tabari on above:


if saddaqa bihi refers to believers in general, then abu bakr is the greatest among those who attest to the truthfulness of sayyiduna RasulAllah sallAllahu alayhi wa sallam.

and now read alahazrat's couplet in this context:
aSdaqu's sadiqin sayyidu'l muttaqin
chashm o gosh e wazarat pay lakhon salam

the second line in the couplet refers to the famous sahih hadith in tirmidhi: "abu bakr and umar are hearing and sight" (meaning they are so valuable and cherished and close to RasulAllah sallAllahu alayhi wa sallam).

أنَّ رسولَ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ رأى أبا بَكرٍ وعمرَ فقالَ : هذانِ السَّمعُ والبصَرُ

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few tafasir which mention that 'iSTafa' refers to the companions of sayyiduna RasulAllah sallAllahu alayhi wa sallam.
=====
tabari:



baghawi in ma'alim al-tanzil:



qurtubi in his tafsir:



ibn kathir in his tafsir:




suyuti in al-durr al-manthur:



========

Allah ta'ala knows best.

 

should be istifa (maSdar). I am not sure if verbs (for example here istafa) could be used in the genetive case (in this case with kasrah izafat).

 

Is it istafā or istifā? All Hadā’iq and commentaries that I’ve looked at say Istafā, but I got corrected at Jumu'ah for reading istafā