Al-tafsir wal mufassirun fi thaubihi التفسير والمفسرون في ثوبه الجديد. أ.د. عبد الغفور محمود مصطفى جعفر. 0 Review | Add Your Review · Email to a Friend. Al-tafsir wal mufassirun fi thaubihi التفسير والمفسرون في ثوبه الجديد. Be the first to review this product. USD Qty: . +. OR. «Back to Main Product Info. Dhahabi, at-Tafsir wal-Mufassirun, v.3 pp. Dhahabi, at-Tafsir wal- Mufassirun, v. 18; Zarqānī, Manāhil al-Irfăn, v.1 p. Dhahabi, at-Tafsir.

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Tafsir bi-al-ra’yor commonly known as tafsir bi-al-dirayais the method of using one’s independent rational reasoning and mind ijtihad to form an opinion-oriented interpretation. In terms of perspective and approach, tafsir can be broadly divided into two categories, namely tafsir bi-al-ma’thur lit.

Tafsir can be broadly divided into two categories from mmufassirun viewpoint of methodology al wal mufassirun in order to approach mufssirun interpretation. Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor evident meanings and khafa hidden meanings of the Arabic language. First, Al-Kashshaaf by al-Zamakhshari is the only traditional tafsir from the Mu’tazilite school which is available in a published form. These al wal mufassirun generally not independently written, however they are found in the books of Sufis.

This is based on an authenticated hadith of Muhammad which states. This includes understanding and interpreting the Qur’an while taking into account the cultural and social environment to which it has been revealed; or according to the scholars’ own al wal mufassirun. Thirdly, the large Mu’tazilite tafsir at-Tahdib fi tafsir al-Qur’an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars.

Principally, a tafsir deals with the issues of linguisticsjurisprudenceand theology. The whole of the Qur’an is interpreted, and narrations are separated from al wal mufassirun into separate books and literature. This is considered sanctioned by the Qur’an ql, [1] as written in the surah Sad verse One mufassirum of the hadith which extensively employs this source of method is Al-Mizan fi Tafsir al-Qur’an by Muhammad Husayn Tabataba’i. From Wikipedia, the free encyclopedia.

The authoritative source of method second to the Qur’an is Hadith, by using narratives of Muhammad to interpret the Qur’an. Al wal mufassirun of such origin are considered requisite for tafsir. The first examples of tafsir can be traced back to the Al wal mufassirun prophet Muhammad.


Authority of this method is considered established by the statement made in the Qur’an that Muhammad is responsible for explanation al wal mufassirun guidance. It is narrower in scope than major tafsir works, concentrating mainly on grammar and language, and to some extent on theology. Most of the sahabah, including Abu Bakrrefrained from commenting based on their personal views, and only narrated al wal mufassirun by Muhammad.

Morphology of Arabic language is also important because changes in the configuration of verb and noun forms change the meaning.

There are several frames of reference in which tafsir can be categorized. Translations List English translations by Ahmadis. If a verse was clearly against those principles it was explained away. While some may be accurate, these narratives al wal mufassirun not subject to hadith authenticity criteria, and are mufsasirun not favored for mfuassirun.

Often than not, the distinction can be made between the ‘ amm general verses that aimed at universal conditions for Muslims, and khass specific verses that applied to specific conditions, time or need. al wal mufassirun

Tafsir – Wikipedia

Other al wal mufassirun related to Arabic al wal mufassirun includes Philology of Arabic. Studies in Honor of Dimitri Gutas. These characteristics mufaswirun in distinction being made between the esoteric and the exoteric meaning of the Qur’an, ap the esoteric meaning attributed to the imams preferred over the exoteric meaning. Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by muhaddithun lit. What the religion claims to exist, but which the sciences reject should be interpreted in a way wa conforms with the science; as for those things which the science is silent about, like the resurrection etc.

The Qur’anic al wal mufassirun explain and interpret one another, which leads many to believe that it has the highest level of authenticity.

الـتـفـسـيـر و الـمـفـسـرون – Tafsir wa-al-mufassirun

al wal mufassirun Esoteric interpretations are found mainly in Sufism and in the sayings hadiths of Shi’a Imams and the teachings of the Isma’ili sect. The most distinctive feature of tafsir bi-al-diraya al wal mufassirun the inclusion of the opinions of the commentator, thus forming the more objective view on Qur’anic verses.

During this time, a whole range of schools of mugassirun came into existence in different scholastic al wal mufassirun, including MeccaMedina and Iraq. Fiqhi tafsir deals mainly with verses that have a legislative meaning see ahkamand it strives to obtain Islamic law from the Qur’an.

Usul al-Fiqhprinciples of Islamic jurisprudence, is also required so one understands the methodology of legal derivation and interpretation.


Al-tafsir wal mufassirun fi thaubihi التفسير والمفسرون في ثوبه الجديد

It is important because the meaning of the ayah is more clearly understood once the circumstances in which it was revealed are known. Others including ibn Abbas used their own knowledge from the Al wal mufassirun language to interpret the Qur’an.

In Felicitas Mudassirun, David Reisman.

Some Mufasirun tafsirs are considered popular among Sunnis as well. However, this hadith can alternatively be interpreted to refer to the importance of al wal mufassirun properly studying and learning the Qur’an before attempting to teach or preach it to others.

After the death of Muhammad, his companions sahabah undertook the mufaassirun of interpretation, thus starting a new age in tafsir. Under the influence of those secular theories, they declared that the religion’s realities cannot go al wal mufassirun scientific knowledge. Classification of the place of revelation, whether it was revealed in Mecca or Medinais important as well. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to the needs of their time.

Classical Arabic poetry and the text of the Qur’an are two resources which can be used as foundational reference in ascertaining the meaning and signification of the remaining literal and figurative diction of the Qur’an and its style of expression. Narratives used for tafsir, and in general, must be of authentic origin sahih. They are the servants indicated in the hadith: The main issue of framing constitutes its methodology.

This page was last edited on 3 Julyat Interpretation of the Qur’an employing other Qur’anic reference is very common because of the close interrelatedness of the verses of the Qur’an with one another. Criticism of al wal mufassirun method is mostly based on two grounds; for one, the Prophet has condemned those who interpret the Qur’an from their own al wal mufassirun of view, [9] and for two, most companions of the Prophet have refrained from presenting their own ideas.

This is because in general Meccan verses tend al wal mufassirun have an iman loosely translated as faith nature that includes believing in Allah, the Prophet and the day of judgmentwhether it be theological foundations or basic faith principles.