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IAIC 2101 Qur'anic Sciences

IAIC 2101 Qur'anic Sciences . Origin and Development of Thafseer Literature and its Methodologies RA.Sarjoon Lecturer in charge 06.01.2011. Meaning of Thafseer.

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IAIC 2101 Qur'anic Sciences

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  1. IAIC 2101 Qur'anic Sciences Origin and Development of Thafseer Literature and its Methodologies RA.Sarjoon Lecturer in charge 06.01.2011

  2. Meaning of Thafseer The word tafsir is derived from the Arabic word fasara, which literally means to lift the curtain, to make clear, to show the objective, and hence by analogy tafsir is the body of knowledge which aims to make clear the true meaning of the Qur'an, its injunctions and the occasions of its revelation.

  3. Tafsîr & Ta'wil • The word ta'wîl, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation' . • Ta'wîl is considered by some to mean the explanation of the inner and concealed meanings of the Qur'ân, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between tafsîr and ta'wîl.

  4. Mufassir: The commentator or exegete is called amufassir. His responsibility is to explain the text of the Qur'an as fully as possible. He aims to show where, when and why a subject is written and what it meant during the time of the Prophet, his companions and subsequent followers

  5. The mufassir must: • Be sound in belief ('aqîda). • Well-grounded in the knowledge of Arabic and its rules as a language. • Well-grounded in other sciences that are connected with the study of the Qur'ân (e.g. 'ilm al-riwâya). • Have the ability for precise comprehension. • Abstain from the use of mere opinion. • Begin the tafsîr of the Qur'ân with the Qur'ân. • Seek guidance from the words and explanations of the Prophet. • Refer to the reports from the sahâba. • Consider the reports from the tâbicûn. • Consult the opinions of other eminent scholars.

  6. History of Thafseer Early Development: tafsir in the time of Muhammad: During the lifetime of the Prophet, his companions used to ask him questions relating to the interpretation of the Qur'an and the different aspects of the injunctions contained in it. The prophet used to explain to them the revelation

  7. Elements of the prophet's explanations are: • Clarifying verses whose intents are not understood • ndication of names, places, times etc. which have not been mentioned in the verse • Restriction of meanings which have been given as absolute • Reconciling expressions which seem contradictory

  8. Tafsir in the time of the KhulafaRashidoon After the death the Prophet, the companions taught others the Qur'an and its interpretation. Scholars recognise that the KhulafaRashidoon, the rightly guided, were Mufassirin of the Qur'an. Others from the Prophet's time that were recognised as scholars of the Qur'anictafsir are AbdallahIbnAbbas (d. 687), AbdallahIbnMas'ud (d. 653), UbayyIbnKa'b (d. 640 AD), ZaydIbnThabith (d. 665), Abu Musa al-Ashari (d. 664) and AbdallahIbnZubayr (d. 692).

  9. Tafsir in the time of the Tabi'un Many of the companions of the Prophet taught the Qur'an and its exegesis to the next generation of Muslims, Tabi'un. The conversion of many people from different faiths and walks of life made it imperative that the Tabi'un should not only treasure the existing information but also build on it a body of learning known as Ulum al-Qur'an.

  10. Makkan group It is believed that within a half century after Muhammad's death three main schools of Qur'anictafsir had developed in Makkah, Madinah and Iraq. The Makkan group is said to have been taught by IbnAbbas. The best known of the group among learners are Mujahid (d. 722), Ata (d. 732) and Ikrima (d. 729).

  11. Madinan group The Madinan group had the best known teachers such as Ubay b. Kab. This group had some well known Muffasirin for example, Muhammad b. Kab al-Qarzi (d. 735), AbulAlliya al-Riyahi (d. 708) and Zaid b. Aslam (d. 747).

  12. Iraqi group The Iraqi group who followed IbnMasud had centres in Basra and Kufa. The best known among the teachers in tafsir were Al-Hasan al-Basri (d. 738), Masruq (d. 682) and Ibrahim al-Nakhai (d. 713).

  13. Tafsir in the time of Taba' Tabi'un In the period following the above, others like al-Suddi (d. 745) and Sulayman (d. 767) came forward in this field and some of their work survives in the collections of Hadith and recent versions attributed to them. A complete book of tafsir by Mujahid (d. 935)is available which is based on a manuscript from the 13th century AD. However the oldest work of tafsir extant today is of Al-Tabari (d. 922 AD).[10] Some believe that he was the first man to write Qur'anic exegesis explaining it side by side with the Sunnah. Since then the process of tafsir has continued until today. Some of the classical tafsirs amongst the Sunni Muslims are those of al-Baghawi; al- Zamakhshari, al-Baidawi, Al-Ghazali, al-Qartabi, al-Jalalayn, al-Mudarik, al-Hussain, Al-Jalalayn, al-Mazhari and Azizi, etc .

  14. Contemporary Tafsîr Literature • Among numerous books on tafsîr that have been written in the twentieth century, three are outstanding. They are: • Tafsîr al-Manâr • Fîzilâl al-Qur'ân • Tafhîm al-Qur'ân.

  15. Tafsîr al-Manâr: • The actual title of this book is Tafsîr al-Qur'ân al-Hakim. It was compiled by Muhammad RashîdRida (d.1354/1935), the well-known disciple of Muhammad cAbduh (d.1323/1905), and published in Egypt. The tafsîr covers the first 12 juz' of the Qur'ân • the attempts to harmonise contemporary scientific as well as social development with the teachings of the Qur'ân seem rather inappropriate

  16. Fîzilâl al-Qur'ân • This book, covering the complete Qur'ânic text in 4 volumes, with the title In the Shade of the Qur'ân has greatly influenced numerous Muslims especially the younger generations, and particularly in the Middle East. It was written by the well-known author SayyidQutb (d.1386/1966). • He explain the true nature of Islam to contemporary Muslims, so as to invite them to join the struggle for the establishment of Islam both on the individual as well as the social level

  17. Tafhîm al-Qur'ân: • Written in Urdu, and first published in article form, from 1943, in the journal Tarjumân al-Qur'ân, this tafsîr, covering the complete Qur'ânic text was completed in 1973. It is of great importance for contemporary Muslim thinking, particularly in the Indian subcontinent • This tafsîr, entitled Understanding of the Qur'ân was written by the well-known founder of the Jamâ'at-i-Islâmî in Pakistan, AbulA'lâMawdûdî (d.1400/1979).

  18. Muhammad Abduh Muhammad Abduh (d. 1905), from Egypt is considered by some the most significant exponent of the modernist school. He spent his time as a teacher and later as a judge, mufti, giving decisions, fatwas which embodied the modernist stance. He struggled against the traditional enterprise of tafsir. His incomplete tafsir of the Qur'an, tafsiral-Manar, based upon his class lectures and the text of his legal decisions has been edited and published by Rashid Rida, his follower.

  19. Kinds Of Tafsîr Tafsîr may be divided into three basic groups: • Tafsîr bi-l-riwâya (by transmission), also known as tafsîr bi-l-ma'thûr. • Tafsîrbi'l-ra'y (by sound opinion; also known as tafsîr bi-l-dirâya, by knowledge). • Tafsîr bi-l-ishâra (by indication, from signs

  20. Tafsîr bi-l-riwâya By this is meant all explanations of the Qur'ân which can be traced back through a chain of transmission to a sound source, i.e.: • The Qur'ân itself. • The explanation of the Prophet. • The explanation by Companions of the Prophet (to some extent). Examples: • 5:2 by 5:4, • 44: 3 by 97: 1:

  21. Tafsîrbi'l-ra'y • It is not based directly on transmission of knowledge by the predecessors, but on the use of reason and ijtihâd. • Tafsîrbil-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihâd based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihâd, and was also approved by the Prophet, e.g. when he sent Mu'âdh bin Jabal to Yemen.

  22. tafsîrbi'l-ra'y into two kinds: • Tafsîrmahmûd (praiseworthy), which is in agreement with the sources of tafsîr, the rules of sharî'a and the Arabic language. • Tafsîrmadhmûm (blameworthy), which is done without proper knowledge of the sources of tafsîr, sharî'a and the Arabic language. It is therefore based on mere opinion and must be rejected.

  23. Tafsîr bi-l-ishâra • By this is meant the interpretation of the Qur'ân beyond its outer meanings, and the people practising it concern themselves with meanings attached to verses of the Qur'ân, which are not visible to anyone, but only to him whose heart Allah has opened • Some scholars have therefore rejected it from the viewpoint of general acceptability and said it is based on mere opinion. However Ibn al-Qayyim is reported to have said that results achieved by tafsîr bi-l-ishâra are permissible and constitute good findings, if the following four principles are jointly applied:

  24. That there is no disagreement with the plain meaning of the verse. • That it is a sound meaning in itself. • That in the wording there is some indication towards it. • That there are close connections between it and the plain meaning.

  25. Differences In Tafsîr • In some cases the mufassirûn do not agree on the interpretation of a given verse from the Qur'ân. There are a number of reasons for this, the most important ones are the following: External: • Disregard for isnad. • Use of unsound materials, such as isrâ'îlîyât. • Conscious misrepresentation, based on a pre-conceived belief or other ulterior motives. Internal: • Genuine mistake in comprehension. • Interpretation based on unconscious preconceived notion. • Multiplicity of meanings in the revelation from Allah.

  26. Isrâ'îlîyât • This word, meaning 'of Jewish origin' refers to explanations derived from non-Muslim sources and especially from the Jewish tradition, but also including other ahl al-kitâb in general. Such material was used very little by the sahâba, but more by the tabicûn and even more by later generations.

  27. Some other kinds of Thafseer • Tafseer-Al-Ahkam This kind of tafseer deals largely with the injunctions and prohibitions of the QuraanEx:Al-Jamili-ahkam-al-Quraan • Tafseer-Al-NaqlThis kind of tafseer focuses on the AhadeethEx: TafseeribnKathir • Tafseer-Al-NahwThis kind of tafseer focuses on the grammer of the QuraanEx:I'raabulQuraan • Tafseer-Al-Balagha This kind of tafseer deals largely with the rhetorical nature of the QuraanEx:Kasshaf Written by Imam Zamakhshari(He was also a mu'tazilli(Rationalist)

  28. Some important Books of Tafsîr • The oldest text available is attributed to IbnAbbâs (d.68/687) although some doubt its authenticity. • Other old books of tafsîr, still available to us, include the works of Zaid bin Alî (d.122/740) and Mujâhid, (d.104/722). • Tafsîr al-Tabarî: IbnJarîr al-Tabarî (d-310/922) under the title Jami' al-BayânfîTafsîr al-Qur'ân

  29. Other Well-Known Books of Tafsîr • Tafsîr al Samarqandî, by Abû al-Laith al-Samarqandî (d.373/983) under the title Bahr al ulum • Tafsîr al Tha'labî, by Ahmad bin Ibrâhîm al Tha'labî al-Nîsâbûrî (d.383/993) under the title al-Kashfwa-l-bayân 'an tafsîr al-Qur'ân • Tafsîr al-Baghawî, by Hasan bin Mas'ûd al-Baghawî (d.510/1116) under the title Ma'âlim al-tanzîl • TafsîrIbnKathîr, by Isma'il bin 'Amr bin Kathîr al-Dimashqî (d.774/1372) under the title Tafsîr al-Qur'ân al-Azîm, • Tafsîr al-Suyûtî, by Jalal al-Din al-Suyûtî (d.911/1505) under the title al-Durr al-Manthûrfî-l-tafsîr bi-l-ma'thûr.

  30. Some important books from the class of tafsîrbi'l-ra'y • Al-Kashshâf, by Abu'l-QâsimMahmûdIbnUmar al-Zamakhsharî (d.539/1144), • Mafâtih al-Ghaib, by Muhammad bin cAmr al-Husain al-Râzî (d.606/1209) • Anwâr al-Tanzîl, by cAbd Allah bin cUmar al-Baidâwî (d.685/1286) • Rûh al-Ma'ânî, by Shihâb al-Dîn Muhammad al-Alûsî al-Baghdâdî (d.1270/1854) • Tafsîr al-Jalâlain, by Jalâl al-Dîn al Mahallî (d.864/1459) and Jalâl al-Dîn al-Suyûtî (d.911/1505)

  31. Modern Thafseers • Dr SyedHamidHasanBilgrami: Fuyuoozul-Qur'ān ('Benevolences of Quran') in Urdu • AllamahPīr Muhammad KaramShāhal-Azharī‘Ḍiyā' al-Qur'ān’ • Allamah Dr. Muhammad TahirulQadri: Irfan-ul-Quran - Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri • AllāmahGhulāmRasūlSa'īdī: Qur'an' Tibyanul Quran '

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