Contemporary tafsir literature


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what is tafsir?? what is difference between tafsir and taweel ??? important tafsir literature of contemporary period..

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  • Contemporary tafsir literature

    1. 1. They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise."
    3. 3. PRESENTATION OVERVIEW  INTRODUCTION  Definition of TAFSEER  Conditions for Mufasireen  Kinds of Tafaseer  EARLY DEVELOPMENT  In the time of Prophet  In the time of Sahaba  In the time of Tabi’un & Taba Tabi’un  IN MODERN TIMES  DIFFERENCE BETWEEN CLASSICAL AND CONTEMPORARY TAFSIR  TAFSIR AL-MANAR  FI ZILAL UL QURAN
    4. 4. Introduction
    5. 5. Fasara Tafseer = knowledge which aims to make clear the true meaning of the Qur'an, its injunctions and the occasions of its revelation. illumination of the external meaning of the Qur'an = to lift the curtain, to make clear, to show the objective ta'wil = the interpretation or reclamation of meanings of the Qur'an text meaning the extraction of the hidden meanings
    6. 6. NEED OF TAFSEER This is a Book full of Blessings that we have revealed unto you so people ponder upon its verses and men of intellect may reflect. [Sad 38:29]
    7. 7. Ibn Jarir has reported through Muhammad ibn Bashshar Muammal, Sufyan and Abul Zanad that Ibn Abbas said, "tafsir is of four kinds: • One which Arabs can know from the language; • second which no one can be excused for not knowing; • third which only the scholars know; and • fourth, which God alone knows."
    8. 8. The commentator or exegete is called a mufassir. Shah Abdul Aziz Dehlawi’s three conditions for Mufassir explained within its reference and context to the main theme. 1 2 command in linguistic knowledge and grammar 3 should not be contrary to that of the Sahaba (Muhammad's companion)
    9. 9. KINDS OF TAFSIR TAFSIR BIL-RIWAYA (ALSO KNOWN AS TAFSIR BIL-MATHUR)  interpretation of the Qur'an by Quranic verses  and use of the explanations of the Prophet and his Companions.  not based directly on transmission of knowledge from the past, but on reason.  derived through opinion based on reason and Ijtihad or Qiyas. Tafsir bil-ray (or Tafsir bil-dirayah) Tafsir bilishara It goes into the detail of the concepts and ideas associated with the words and verses of the Qur'an
    10. 10. DEVELOPMENT OF TAFSEER LITERATURE COMPANION’S QUESTIONS & PROPHET‘S ANSWERS tafsir by Mujahid (d. 935) Al-Tabari (d. 922 AD) al-Baghawi; al- Zamakhshari, al-Baidawi, MANY MORE..
    11. 11. DIFFERENCE BETWEEN CLASSICAL AND CONTEMPORARY TAFSIR: Classical tafaseer are mostly written in the form of called tafsir tahlili, that is, commentaries given to verses in their order in Quran.  They neither give summaries of the chapter, nor summary of what the mufasir write on the chapter.  The earlier methodology had theoretical basis, which is the thematically integrity of each chapter.  In earlier centuries, the concept that each chapter constitutes an integrated unit with the central themes was not found.
    12. 12.  Before the twentieth century,  Ruh al-Ma’ani by Al-Alusi (1802-1854)  has been the last encyclopedic tafsir of the classical brand.  After this complicated and voluminous work in the middle of the 19th century, there was a gap in writing tafsir until Tafsir al Manar appeared.  Once Tafsir-al-Manar reestablished the art of exegesis to address the contemporary reader, modern Tafsir began to flourish.
    13. 13. By: Rida, Muhamma d Rashid Language: Arabic Format: Hardcover | 5168 pp in a 12 volume set, with indices Publisher: DKI, Beir ut Size: 17 x 24 cm ISBN: 2745122231 Topic: Islam - Tafsir TAFSIR AL-MANAR Tafsir al-Qur'an al-Hakim al-Mushhur bi Tafsir al-Manar'', with indices. Rashid Rida's tafsir, based on lectures of Egyptian religious scholar Muhammad Abduh (1849-1905 C) and Rida's additions.
    14. 14.  Muhammad Abduh was Born in 1849 in Nile Delta, Egypt and he Died in July 11, 1905 (aged 56) in Alexandria, Egypt.  lasting impact in South East Asia.  His works and ideas were highly influential in the region  He had strongly impacted the movements of Muhammadiyah, al-Irshad and Persatuan Islam (Persis). Tafsir- al-Manar (modern Tafsir) pioneers to give description of the chapter in order to facilitate in understanding by the ordinary Muslims.
    15. 15. Tafsir al-Manar had powerfully influenced • Tafsir al-Azhar, • Tafsir al-Qur’an al-Karim, • Tafsir al-Qur’an al-Madjid (Tafsir al-Nur), • Tafsir al-Quran al-Hakim, • Tafsir al-Misbah, • and Tafsir al-Furqan. METHODOLOGY OF TAFSIR: celebrated the power of reason,  unleashed its rational and critical understanding  definitive ijtihad (independent reasoning).  significance method of commentary based on systematic clarification of rational principle and scientific framework,
    16. 16. Muhammad Asad in his work that reverberated the principle of Abduh, stated: “The spirit of the Qur’an could not be correctly understood if we read it merely in the light of later ideological developments, losing sight of its original purport(implication) and meaning. In actual fact we are bent to become intellectual prisoners of others who were themselves prisoners of the past and had little to contribute to the resurgence(revival) of Islam in the modern world” Muhammad Asad, 1980. The Message of the Qur’an. Gibraltar: Dar al-Andalus.
    17. 17. SOURCES OF INTERPRETATION:REVIEW:- al-Tabari and al-Alusi as primary sources while employing high level of ijtihad and sound reason to understand the text.  Tafsir Al Manar addressed the need of Muslims at the beginning of twentieth century.  Through its tafsir, ‘Abdu and Rida were able to justify the reformist(refined) idea with Quranic Verses and ground(powered) these ideas in scared scripture.  As the Quran has been a living guide for the Muslims throughout these centuries due to this dynamism of updating the understanding of the scripture according to social and spiritual need of each era, opening this function for the modern need was an extremely important role played by Tafsir-al-Manar.
    18. 18. FI-ZILAL-UL-QURAN ISBN: none Author: Sayyid Qutub (Qutb) Publisher: Dar al Shurooq Pages: 4018 Binding: Hardcover Description from the publisher: Sayyid Qutb's monumental tafseer (explanation and commentary) of the Qur'an, in Arabic only.
    19. 19. Qutb, Being member of the Muslim Brotherhood, was a prominent Islamist (revivalist) figure whose career spanned the middle decades of this century. His thoughts, deeply influenced by Mawdudi's revolutionary work. Qutb’s main objective in writing the Zilal was to bring people back to the Qur’an by establishing their interest in the text.  He therefore encouraged people to read the Qur’an not only to gain God’s blessing but also to use its message as the source of guidance in facing the
    20. 20. METHODOLOGY OF TAFSIR: while interpreting the meaning of the Qu’an, he transported himself and his readers into an imaginary world similar to that of the early Muslims, who strove to follow the Revelation and apply its principles to their daily lives. Qutb said: There is only one model and method of returning to God, which is to replace one’s entire lifestyle with that system as is found in the Qu’an....and it was the Qur’an that established a new concept of existence, life, values and institutions.
    21. 21. REVIEW:Qutb’s approach to Zilal shifted from artistic and ideological approaches (al-manhaj al-jamali wa’lfikri) to a dynamic approach (al-manhaj al-haraki). One often finds words like iha’at (inspiration) and zilal (shade), which indicate the author’s attempt to go beyond addressing the literal and general meaning and convey to his readers the reality of the occasion with all its excitement and appeal
    22. 22.  significance of Qutb’s choice of title, Fi Zilal al-Qur’an: that is, to convey feeling as well as meaning.  These characteristics made Qutb’s commentary thoroughly modern in its approach, in the sense that he attempted to show the Qur’an’s relevance for all times and circumstances of human life.
    23. 23.  Although it lacks discussions of jurisprudence, compared with other traditional tafsir,  Zilal, with its author’s distinctive approach to Qur’anic commentary, has the ability to awaken human consciousness and thus enjoys wide acceptance among various intellectual groups
    25. 25. ISBN: 9789839154887 Author: Amin Ahsan Islahi; Mohammad Saleem Kayani (translator) Publisher: Islamic Book Trust (2007) Pages: 693 Binding: Hardcover w/ Dust Jacket Volums:9 TADABBUR-I-QURAN BY AMIN AHSAN ISLAHI
    26. 26. BIOGRAPHY OF AMIN AHSAN ISLAHI: – A prominent scholar, born in 1904 in India. – Student of Allama Hamiduddin Farahi. – Influenced by the Indian freedom. – Died on 15 December 1997.
    27. 27. METHODOLOGY • Based on the concept of thematic and structural coherence. • Inspired by Allama Hamiduddin Farahi. • Arranging surahs in to pair.
    28. 28. SALIENT FEATURES • • • • • Divided surahs in to seven groups. Each surah has distinct theme. Each group begin with Makkan surah. End with Madinan surah. The various phases of Prophet(saw)’s mission are depicted.
    29. 29. Translator: Syed Abul A'la Maududi Binding: 2 Hardback Size: 7x10x9" (17x24 cm) Edition: 35th (2003) Publisher: Tarjamanul -Quran TAFHEEM-UL-QURAN BY MAULANA ABUL ALA MAUDUDI
    30. 30. BIOGRAPHY OF Maulana Maududi – Born in Aurangabad in India. – Founder of Jamaat-e-Islami. – Influenced by Egyptian Islamist Hassan alBanna, founder of Egytion Muslim Brotherhood. – Died in 1979
    31. 31. METHODOLOGY – Maududi's methodology was quintessentially Salafist. – Maududi critically reviewed the Quran, hadith and writings of ancient and medieval scholars. – Building his own reconstruction or reinterpretation of their original meaning.
    32. 32. ISBN: none Author: MUFTI MUHAMMAD SHAFI Publisher: Dar al ULOOM Pages: 7288 2 Binding:Hardcover VOLUMES: 8 MA’ARIF-UL-QURAN BY MUFTI MUHAMMAD SHAFI
    33. 33. BIOGRAPHY OF MUFTI MUHAMMAD SHAFI • The Shaykh (Allah Almighty have mercy on him) was born on the 21st of Sha‘ban in the year 1314 H (January 1897 CE). • He grew up in the embrace of knowledge and gnosis, for he was devoted to acquiring knowledge from the great ‘ulama from a young age, and he maintained the companionship of the gnostics early on in his life.
    34. 34. METHODOLOGY • To adopt any one of the already available English translations of the Holy Quran, like those of Arberry, Pickthall or Abdullah yousuf ali. • To translate the Urdu translations used in the Ma'ariful-Qur'an into English. • To provide a new translation of our own
    37. 37. ABOUT BOOK • Tafsir Zia-ul-Quran (Urdu) • Author: Pir Muhammad Karam Shah alAzhari ( ) • Language: Urdu ( ) • Publisher: Zia-ul-Quran Publications, Lahore • Published: 1995
    38. 38. VOLUMES • Tafsir Zia-ul-Quran is a very popular, modern Sunni tafsir of the Holy Quran It has been published in 5 volumes Volume 1: Surah Fatiha (01) to Surah Inam (06) • • Volume 2: Surah Araf (07) to Surah Asra (17) • Volume 3: Surah Kahf (18) to Surah Sajda (32) • • Volume 4: Surah Ahzab (33) to Surah Toor (52) • • Volume 5: Surah Najm (53) to Surah Naas (104)
    40. 40. • SITARA IMTIAZ SERVE THE DUTY OF JUDGE Federal Shariat Court of Pakistan Supreme Court of Pakistan.
    41. 41. METHADOLOGY: – Tafsir zia ul Quran revealed an important methodology of Qur’anic sciences That tells the power of reasons( depended or independent reasons). Indicates the basic principles of Quran
    42. 42. TAFSIR E HAQANI ISBN: 969503249 Author: Abu Mohammad Abdul-Haq al-Haqqani Publisher: AlFaisal Publishers Pages: 1251 Binding: Hard back Description from the publisher: 5.5"x8.5" This is an Urdu only title. (no English)
    43. 43. MUFASIR BIOGRAPHY: • Born:1551 Delhi • Died:1642 Delhi Influenced by: Imam Abu Hanifa Shaykh Abdul Qadir al-Jilani al-Baghdadi • Influenced: Pir Syed Mehr Ali Shah, Imam Ahmad Raza Khan
    44. 44. PRINCIPLE OF TAFSIR • To understand the principles of Tafsir, it is also very useful to study the works of Tafsir SOME MASTERS OF FIELD WHO TAKE GREAT CARE TO ANALYZE AND DEBATE THE DIFFERENT OPINIONS
    45. 45. WORKS ON TAFSIR  Tafsir al-Tabari  Tafsir ibn ‘Atiyyah  ‘Adwa’ al-Bayan by al-Shinqiti  Tafsir_e_haqqani
    47. 47. CONCLUSIONS
    48. 48. • Tafsir of the Quran is the most important for Muslims .All matters concerning the Islam is based on proper understanding of the guidance from Allah. Without the help of tafsir there would be no right to understanding the different passages of the Quran. • Qur'aan a complete source of guidance in and of itself, as it says, "And We have sent down the Book to you as an explanation for everything, a guidance, a mercy and glad tidings for Muslims" [16:89]
    49. 49. As-Suyuti said, The science of tafseer is the most honorable of all sciences for three reasons.  The first reason is with respect to its topic. It deals with the Speech of Allaah,  The second reason is with respect to its goal. Its goal is to lead mankind to the firm handhold of Allaah, and to the true eternal happiness,  The third reason is with respect to the great need for this science., need of the sciences of the shariah and knowledge of the religion