The Evaluation and critical edition of Molla Hüsrev’s Risâle fî Esrâri’l-Fâtihâ Abstract: Molla Husrev was a highly respected, humble scholar and a person of great moral character who lived during the reign of Sultan Murad the Second and... more
The Evaluation and critical edition of Molla Hüsrev’s Risâle fî Esrâri’l-Fâtihâ
Abstract: Molla Husrev was a highly respected, humble scholar and a person of great moral character who lived during the reign of Sultan Murad the Second and his son Mehmet II the Conqueror. During this period, he was appointed to different positions as muderris, qadi, and mufti. He had educated too many students and wrote various precious books in Usûl and Fiqh, as well as in Tafsir. Although he didn’t write a complete and independent Tafsir which covers all the Quran, he made very special contributions to Beydavi’s Envâru’t-tenzîl ve esrâru’t-tevîl by writing explanatory texts on some parts of it. There are also unpublished epistles that he wrote about different verses of Quran. In one of these epistles, he interpreted Surat al-Fatiha based on Ishari understanding which reflects the one of main characteristics of Ottoman Tafsir tradition. In this short epistle which gives no place to long linguistic explanations and rational implications, the author makes interpretations which cannot be taken from the apparent meaning but also do not
contradict it.
Keywords: Molla Husrev, Surat al-Fatih, Tafsir, Interpretation, Ishari, al-Tafsir al-Ishari.
Abstract: Molla Husrev was a highly respected, humble scholar and a person of great moral character who lived during the reign of Sultan Murad the Second and his son Mehmet II the Conqueror. During this period, he was appointed to different positions as muderris, qadi, and mufti. He had educated too many students and wrote various precious books in Usûl and Fiqh, as well as in Tafsir. Although he didn’t write a complete and independent Tafsir which covers all the Quran, he made very special contributions to Beydavi’s Envâru’t-tenzîl ve esrâru’t-tevîl by writing explanatory texts on some parts of it. There are also unpublished epistles that he wrote about different verses of Quran. In one of these epistles, he interpreted Surat al-Fatiha based on Ishari understanding which reflects the one of main characteristics of Ottoman Tafsir tradition. In this short epistle which gives no place to long linguistic explanations and rational implications, the author makes interpretations which cannot be taken from the apparent meaning but also do not
contradict it.
Keywords: Molla Husrev, Surat al-Fatih, Tafsir, Interpretation, Ishari, al-Tafsir al-Ishari.
- by Ceyda Gürman
- •
Moojan Momen, Review of: Christopher Buck, Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan. Los Angeles: Kalimat Press, 1995. Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–291. EXCERPTS... more
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Moojan Momen, Review of:
Christopher Buck, Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan. Los Angeles: Kalimat Press, 1995.
Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–291.
EXCERPTS
“Christopher Buck’s book represents the first book-length attempt in the English language to analyse one of the major works of Bahā’u’llāh. …
One main theme that Buck explores in this book is the question of whether the text of the Īqān contains hints by Bahā’u’llāh of his future claim. Some have expressed doubt as to whether any such hints exist but Buck demonstrates, conclusively I think, that there are many covert and even overt indications of what he calls ‘Bahā’u’llāh’s messianic secret’. …
Buck has created a good starting point for what one would anticipate will be a new genre: critical analyses of the writings of Bahā’u’llāh.”
Christopher Buck, Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan. Los Angeles: Kalimat Press, 1995.
Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–291.
EXCERPTS
“Christopher Buck’s book represents the first book-length attempt in the English language to analyse one of the major works of Bahā’u’llāh. …
One main theme that Buck explores in this book is the question of whether the text of the Īqān contains hints by Bahā’u’llāh of his future claim. Some have expressed doubt as to whether any such hints exist but Buck demonstrates, conclusively I think, that there are many covert and even overt indications of what he calls ‘Bahā’u’llāh’s messianic secret’. …
Buck has created a good starting point for what one would anticipate will be a new genre: critical analyses of the writings of Bahā’u’llāh.”
- by Christopher Buck
- •
The oldest copy of mystical tafsir attributed to Imam Jafar al-Sadıq is Ireland/ Chester Beatty-5253 copy (10. AH century). Dur review shows that: Turkey Suleymaniye/ Nafiz Paşa-65 copy is being copied on the basis the Chester Beatty... more
The oldest copy of mystical tafsir attributed to Imam Jafar al-Sadıq is
Ireland/ Chester Beatty-5253 copy (10. AH century). Dur review shows that: Turkey Suleymaniye/ Nafiz Paşa-65 copy is being copied on the basis the Chester Beatty copy. This article aims two copies of the same narrated chain and the content to show the close relationship altough a variety of interpretations about the copies.///////////////////////İmam Cafer es-Sadık'a isnat edilen tasavvuji tefsirin en eski nüshasıhicri 10. yüzyıldan kalma İrlanda/ Chester Beatty-5253 Nüshası 'dır. Yaptığımız incelemeler Türkiye 'de bulunan Süleymaniye/ Nafiz Paşa-65 Nüshası 'nın, Chester Beatty Nüshası esas alınarak istinsah edildiğini göstermektedir. Bu makale, tefsirin çeşitli nüshaları hakkında bilgi vermekle beraber, rivayet zinciri ve içerik bakımından aynı olan bu iki nüshanın yakın ilişkisini göstermeyi amaçlamaktadır.
Ireland/ Chester Beatty-5253 copy (10. AH century). Dur review shows that: Turkey Suleymaniye/ Nafiz Paşa-65 copy is being copied on the basis the Chester Beatty copy. This article aims two copies of the same narrated chain and the content to show the close relationship altough a variety of interpretations about the copies.///////////////////////İmam Cafer es-Sadık'a isnat edilen tasavvuji tefsirin en eski nüshasıhicri 10. yüzyıldan kalma İrlanda/ Chester Beatty-5253 Nüshası 'dır. Yaptığımız incelemeler Türkiye 'de bulunan Süleymaniye/ Nafiz Paşa-65 Nüshası 'nın, Chester Beatty Nüshası esas alınarak istinsah edildiğini göstermektedir. Bu makale, tefsirin çeşitli nüshaları hakkında bilgi vermekle beraber, rivayet zinciri ve içerik bakımından aynı olan bu iki nüshanın yakın ilişkisini göstermeyi amaçlamaktadır.
- by Yunus Emre Gördük
- •
Abstract: Tafsir expresses the activity of explaining the verses of the Qur’an in general terms. In the field of tafsir the explanations that are usually made by the sufis (ishari tafsir) has been targeted for intense objections... more
Abstract: Tafsir expresses the activity of explaining the verses of the Qur’an in general terms. In the field of tafsir the explanations that are usually made by the sufis (ishari tafsir) has been targeted for intense objections especially by anti-sufi authors. It is seen that the objections are gathered in two important points. The first is the objection that there is no more than one meaning of a verse. Indeed the sufi interpretations (ishari tafsir) are not limited to the literary dimension of the verses and are sometimes not directly related to this dimension. The second objection is that the literal meaning of the verses is denied in ishari tafsir. It is obvious that this objection has the size of the accusation. Because the Sufis do not deny the literal dimension and provisions of the verses like the heretical Bâtînîs. In this article, it was tried to determine the place of ishari tafsir in the general tafsir discipline then both objections have been analyzed. In the light of the examples given from the classical ishari tafsirs, it is confirmed that there is no indication of denial regarding the meanings of the verses. On the other hand, in their ishari interpretations, they don’t claim that these are obvious another meanings of the verses are should be affirmed by everyone. The truth is that each person’s spiritual experience is subjective and ishari interpretations are usually not related to evident literal wording of verses, but rather to the spiritual influence that the verse makes on the individual. ////////////////Özet: Tefsir genel itibariyle âyetleri izah etme faaliyetini ifade eder. Bu sahada ekseriyetle sûfîlerin yapmış olduğu işârî açıklamalar, özellikle tasavvuf karşıtı araştırmacılar tarafından yoğun itirazlara hedef olmaktadır. Söz konusu itirazların iki önemli noktada temerküz ettiği görülür. İlki, bir ayetin birden fazla anlamının olmayacağı şeklindeki itirazdır. Nitekim sûfîlerin ortaya koydukları işaretler, âyetlerin literal boyutuyla sınırlı ve bazen bu boyutla doğrudan ilişkili değildir. İkincisi ise bu yöntemin, âyetlerin zâhirini inkâr anlamı taşıdığı şeklindedir. Bu itirazın itham boyutunun da olduğu açıktır çünkü sûfîler sapkın Bâtınîler gibi âyetlerin literal boyutunu ve hükümlerini inkâr etmezler. Bu makalede işârî tefsirin genel tefsir disiplini içerisindeki yeri tespit edilmeye çalışılmış ardından her iki itiraz tahlil edilmiştir. Klasik işârî tefsirlerden verilen örnekler ışığında âyetlerin sarîh anlamına yönelik bir inkâr emaresinin olmadığı teyit edilmiştir. Öte yandan sûfîlerin, yapmış oldukları işârî yorumlarda, bunların herkes tarafından anlaşılması gereken sarih diğer anlamlar olduğu şeklinde bir iddialarının bulunmadığı görülmektedir. Zira her insanın manevî deneyimi öznel bir yapı arz eder ve yapılan izâhlar âyetin sarîh lafzıyla değil daha ziyâde o lafzın bireyde yaptığı mânevî tesirle ilgilidir.
- by Yunus Emre Gördük
- •
How did the classical Muslim commentaries on the Quran understand the verses referring to human love for Allah and for other humans? This article is the second part of a longer article comparing the language of love in the New Testament... more
How did the classical Muslim commentaries on the Quran understand the verses referring to human love for Allah and for other humans? This article is the second part of a longer article comparing the language of love in the New Testament and the Quran. I am very grateful for the translation into German by editor Dr. Carsten Polanz. The article was first published as 'The Language of Love in Qur'ān and Gospel,' in Sacred Text: Explorations in Lexicography (Frankfurt am Main: Peter Lang, 2009), pp. 223-48.
- by Gordon D Nickel
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Core principles of Ibn Barrajan's interpretive approach to the Qur'an.
- by Yousef Casewit
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- by Abdurrhman Abouzekry عبد الرحمن أبو ذكري
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- 7
![Download isi buku yasin dan tahlil word 2016 Download isi buku yasin dan tahlil word 2016](/uploads/1/2/4/9/124916981/770326490.png)
- by Mohammed Rustom
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- 20
- by Mohammed Rustom
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- 16
Christopher Buck, “Bahāʾīs.” Encyclopaedia of the Qurʾān: Supplement. Ed. Jane McAuliffe. Leiden, The Netherlands: Brill. (Published December 1, 2016.) Having arisen out of Islamic historical context and milieu, the Bahāʾī religion has... more
Christopher Buck, “Bahāʾīs.” Encyclopaedia of the Qurʾān: Supplement. Ed. Jane McAuliffe. Leiden, The Netherlands: Brill. (Published December 1, 2016.)
Having arisen out of Islamic historical context and milieu, the Bahāʾī religion has certain Islamicate elements, yet the Bahāʾī Faith exhibits certain other features that phenomenologically are supra-Islamicate and socially and institutionally distinctive in character. For instance, Islamic doctrine adheres to a belief in successive revelations, beginning with Adam, and culminating with the Prophet Muḥammad as the “Seal of the Prophets.” In Bahāʾī teachings, the idea of successive revelations is invested with a teleology that transforms it into “progressive revelation” where the succession of Messengers throughout the history of religions is not only sequential but cumulative, coefficient with the social evolution of humanity. As humankind advances socially, so does the corresponding need for guidance and laws suited to the exigencies of the day and age. Here, “progressive” conveys the notion of a “fuller” and “more advanced” repository of divine guidance (by way of revelatory sacred texts), without making a claim of intrinsic superiority.
A Bahāʾī theology of pluralism, with special reference to Islam, may be based on a statement by Shoghi Effendi, “Guardian” of the Bahāʾī Faith (1921–57): “Unequivocally and without the least reservation it proclaims all established religions to be divine in origin, identical in their aims, complementary in their functions, continuous in their purpose, indispensable in their value to mankind.” (S. Effendi, World Order, p. 58). This, of course, applies as much to Islam as to other religions.
Islamic prophetology is anchored in the received interpretation of Q. 33:40, which is widely believed to establish Muḥammad as the final prophet (see prophets and prophethood). In what is perhaps his most significant exegetical maneuver, Bahā’u’llāh relativizes that claim in order to supersede it, refocusing the reader’s attention a mere four verses later (Q. 33:44) on the eschatological attainment to the presence of God (liqāʾ Allāh) on the last day (see eschatology):
*** Even as the Lord of being hath in His unerring Book (Qurʾān), after (baʿd az) speaking of the “Seal” in His exalted utterance: “Muḥammad is the Apostle of God and the Seal of the Prophets” (Q. 33:40), hath revealed unto all people the promise (vaʾda) of “attainment unto the divine Presence (liqāʾyi khudā).” To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned (vide par. 148: Q. 29:23, 2:46, 2:249, 18:111, 13:2). The one true God is My witness! Nothing more exalted or more explicit than “attainment unto the divine Presence” hath been revealed in the Qurʾān. (va khudā-yi vāḥid shāhid-i maqāl ast kih hīch amrī aʾẓam az liqāʾ va asraḥ az an dar furqān zikr nayāftih.) Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom. ***
*** And yet, through the mystery of the former (avval) verse, they have turned away from the grace promised by the latter (thānī), despite the fact that “attainment unto the divine Presence” in the “Day of Resurrection” (liqāʾ dar yawm-i qiyām) is explicitly stated in the Book (Qurʾān). (Bahā’u’llāh, the Kitāb-i-Īqān, trans. Shoghi Effendi, Pars. 181–182; parenthetical references added; id. Īqān, Pars. 181–182). ***
In this pivotal passage, although Bahā’u’llāh relates back to “verses of the Book, some of which We have already mentioned,” a quick search of the Īqān shows that, in par. 148, Bahā’u’llāh cites Q. 29:23, 2:46, 2:249, 18:111, 13:2. Yet in this passage, Bahā’u’llāh also alludes to a Qurʾānic announcement of the “attainment unto the divine Presence” in the “Day of Resurrection” (liqāʾ dar yawm-i qiyām) that comes “after” (baʿd az) the “Seal” verse.
Shoghi Effendi, in his dual role as authorized translator and interpreter of Bahāʾī scriptures, provides a word-for-word, literal translation in rendering the Persian so: “And yet, through the mystery of the former.” Then Shoghi Effendi inserts one word for amplification: “verse” (not in the original Persian). This subtle, yet highly significant, gloss disambiguates the text, narrowing the reading from an episodic sequence of prophetic/eschatological events (“Seal of the Prophets” followed by “Divine Presence”) to a textual, qurʾānic sequence, i.e. of a pair verses descriptive of this same sequence. This makes perfect sense since the preposition “after” (baʿd az) can also mean “next.”
An attractive hypothesis (with strong evidence shy of conclusive proof) is that Bahā’u’llāh intended this pair of verses, Q. 33:40 and Q. 33:44, to be read together. Indeed, the very next verse after the “Seal” verse that refers to the eschatological encounter with God is Q. 33:44, which reads: “Their greeting the Day they meet Him will be, “Peace.” And He has prepared for them a noble reward” (Sahih International). A Shīʿī rendering is: “On the day when they will be brought into the presence of their Lord, their greeting to each other will be, ‘Peace be with you.’ God has prepared an honorable reward them” (Muḥammad Sarwar).
Having arisen out of Islamic historical context and milieu, the Bahāʾī religion has certain Islamicate elements, yet the Bahāʾī Faith exhibits certain other features that phenomenologically are supra-Islamicate and socially and institutionally distinctive in character. For instance, Islamic doctrine adheres to a belief in successive revelations, beginning with Adam, and culminating with the Prophet Muḥammad as the “Seal of the Prophets.” In Bahāʾī teachings, the idea of successive revelations is invested with a teleology that transforms it into “progressive revelation” where the succession of Messengers throughout the history of religions is not only sequential but cumulative, coefficient with the social evolution of humanity. As humankind advances socially, so does the corresponding need for guidance and laws suited to the exigencies of the day and age. Here, “progressive” conveys the notion of a “fuller” and “more advanced” repository of divine guidance (by way of revelatory sacred texts), without making a claim of intrinsic superiority.
A Bahāʾī theology of pluralism, with special reference to Islam, may be based on a statement by Shoghi Effendi, “Guardian” of the Bahāʾī Faith (1921–57): “Unequivocally and without the least reservation it proclaims all established religions to be divine in origin, identical in their aims, complementary in their functions, continuous in their purpose, indispensable in their value to mankind.” (S. Effendi, World Order, p. 58). This, of course, applies as much to Islam as to other religions.
Islamic prophetology is anchored in the received interpretation of Q. 33:40, which is widely believed to establish Muḥammad as the final prophet (see prophets and prophethood). In what is perhaps his most significant exegetical maneuver, Bahā’u’llāh relativizes that claim in order to supersede it, refocusing the reader’s attention a mere four verses later (Q. 33:44) on the eschatological attainment to the presence of God (liqāʾ Allāh) on the last day (see eschatology):
*** Even as the Lord of being hath in His unerring Book (Qurʾān), after (baʿd az) speaking of the “Seal” in His exalted utterance: “Muḥammad is the Apostle of God and the Seal of the Prophets” (Q. 33:40), hath revealed unto all people the promise (vaʾda) of “attainment unto the divine Presence (liqāʾyi khudā).” To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned (vide par. 148: Q. 29:23, 2:46, 2:249, 18:111, 13:2). The one true God is My witness! Nothing more exalted or more explicit than “attainment unto the divine Presence” hath been revealed in the Qurʾān. (va khudā-yi vāḥid shāhid-i maqāl ast kih hīch amrī aʾẓam az liqāʾ va asraḥ az an dar furqān zikr nayāftih.) Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom. ***
*** And yet, through the mystery of the former (avval) verse, they have turned away from the grace promised by the latter (thānī), despite the fact that “attainment unto the divine Presence” in the “Day of Resurrection” (liqāʾ dar yawm-i qiyām) is explicitly stated in the Book (Qurʾān). (Bahā’u’llāh, the Kitāb-i-Īqān, trans. Shoghi Effendi, Pars. 181–182; parenthetical references added; id. Īqān, Pars. 181–182). ***
In this pivotal passage, although Bahā’u’llāh relates back to “verses of the Book, some of which We have already mentioned,” a quick search of the Īqān shows that, in par. 148, Bahā’u’llāh cites Q. 29:23, 2:46, 2:249, 18:111, 13:2. Yet in this passage, Bahā’u’llāh also alludes to a Qurʾānic announcement of the “attainment unto the divine Presence” in the “Day of Resurrection” (liqāʾ dar yawm-i qiyām) that comes “after” (baʿd az) the “Seal” verse.
Shoghi Effendi, in his dual role as authorized translator and interpreter of Bahāʾī scriptures, provides a word-for-word, literal translation in rendering the Persian so: “And yet, through the mystery of the former.” Then Shoghi Effendi inserts one word for amplification: “verse” (not in the original Persian). This subtle, yet highly significant, gloss disambiguates the text, narrowing the reading from an episodic sequence of prophetic/eschatological events (“Seal of the Prophets” followed by “Divine Presence”) to a textual, qurʾānic sequence, i.e. of a pair verses descriptive of this same sequence. This makes perfect sense since the preposition “after” (baʿd az) can also mean “next.”
An attractive hypothesis (with strong evidence shy of conclusive proof) is that Bahā’u’llāh intended this pair of verses, Q. 33:40 and Q. 33:44, to be read together. Indeed, the very next verse after the “Seal” verse that refers to the eschatological encounter with God is Q. 33:44, which reads: “Their greeting the Day they meet Him will be, “Peace.” And He has prepared for them a noble reward” (Sahih International). A Shīʿī rendering is: “On the day when they will be brought into the presence of their Lord, their greeting to each other will be, ‘Peace be with you.’ God has prepared an honorable reward them” (Muḥammad Sarwar).
- by Christopher Buck
- •
In this analysis we will show how the Islamic tradition constructs a sacred cosmology wherein a sacred space and sacred time are defined. In Sunni Islam only a few sacred spaces on earth exist, the majority belong to the world unseen... more
In this analysis we will show how the Islamic tradition constructs a sacred cosmology wherein a sacred space and sacred time are defined. In Sunni Islam only a few sacred spaces on earth exist, the majority belong to the world unseen (ʿālam al- ghayb) and are not accessible for the common human. But when there is a transfer between the seen and unseen world a sacred time is created which is accessible for the whole of creation. The most clear example of the creation of sacred time is Laylat al-Qadr, which is seen as sacred due to the sending down of the Qurʾān and fate (qadar). But as the Qurʾān doesn’t indicate when this night is, intertextual interpretations were constructed which allowed the formation of the dominant opinion it is during the month of Ramaḍān. The uncertainty of when the night is was incorporated into the sacred time of Laylat al-Qadr, whereby searching for the night became just as important as praying in it. In our analysis we will show how for the Islamic exegetical tradition the revelation of the Qurʾān isn’t just a matter of historicity (occasions of revelation) and textual meaning (what and who is addressed), but first of all reflects a sacred cosmology wherein the Qurʾān is transferred from Creator to creation, and then from the unseen world to the seen world. Our analysis will discuss Sunni Kalām positions on the idea of revelation, predestination, and sacred cosmology; Qurʾānic sciences (ʿulūm al-Qurʾān) discussions on when and where the Qurʾān existed within this cosmology; and a translation and analysis of the exegesis of Abū Manṣūr al-Māturīdī (d. 944 CE) of sūra al-Qadr (S.97).
- by Arnold Yasin Mol
- •
- by Samuel Bendeck Sotillos
- •
- 151
Dengan mencermati secara utuh, menurut hemat penulis, buku ini lebih tepat dikategorikan sebagai pengantar sebuah tafsir, karena memang belum masuk pada surat Al-Fatihah. Lebih dari setengah isi buku ini berbicara mengenai isti>‘a>dhah... more
Dengan mencermati secara utuh, menurut hemat penulis, buku ini lebih tepat dikategorikan sebagai pengantar sebuah tafsir, karena memang belum masuk pada surat Al-Fatihah. Lebih dari setengah isi buku ini berbicara mengenai isti>‘a>dhah dan serba-serbinya. Kata ‘Mukadimah’ yang ditambahkan setelah judul besar buku ‘Tafsir Sufi Al-Fatihah’ mungkin dimaksudkan penulisnya untuk menegaskan sebagian besar kontennya.
- by Asep M Saepul Islam
- •
- by Pieter Coppens
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Sebuah Maktub terjemahan bahasa Melayu daripada Maktubat Imam Rabbani Mujaddid Alf Tsani Syaikh Ahmad Faruqi Sirhindi Naqsyabandi Quddisa Sirruhu
- by Jalalluddin Ar-Rowi
- •
The story of the Biblical prophet Joseph as presented in Q. 12 has been referred to as “the fairest of stories” (Q. 12: 3) and has served as a source of moral and ethical guidance for the Prophet, his earliest followers, and Muslims for... more
The story of the Biblical prophet Joseph as presented in Q. 12 has been referred to as “the fairest of stories” (Q. 12: 3) and has served as a source of moral and ethical guidance for the Prophet, his earliest followers, and Muslims for centuries. This paper presents a close reading of Q. 12 to explore how it informs Islamic ethics and spirituality. I first situate the surah in the third Meccan period (following Theodore Noldeke’s chronology), wherein persecution of the Prophet’s nascent community increased sharply, and then explore the narrative structure of the surah. The first half of Joseph’s story of betrayal, exile, slavery, temptation, and imprisonment is mirrored inversely in the second half by his freedom, exoneration, elevation in society, and reunion, forming a perfect chiasm. After detailing the surah’s intricate ring structure, I argue that the key virtue that this surah seeks to convey to its listeners is forbearance in the face of the various afflictions that one receives while maintaining belief in God’s unicity, as exemplified by Joseph. Joseph is thus paradigmatic for not only the Prophet but also his followers, and by extension, the Muslim community that came afterwards. With respect to the latter, I conclude by looking at how the Darqawi Sufi Aḥmad ibn ʿAjība (d. 1809), in his al-Baḥr al-madīd, drew on aspects of the surah’s narrative structure to explicate the spiritual path, not for a nascent community under siege, but for the Sufi in their journey to God.
- by Jawad Qureshi
- •
- 5
- by Galip Kiran
- •
- Sufi Tafsir
Wahy phenomenon has a very fundamental importance and role in the general perception of Islam and in wahy product, the Qur'ān. Since wahy is the source of the Qur’ānic text, we can say that primarily it is a phenomenon related to... more
Wahy phenomenon has a very fundamental importance and role in the general perception of Islam and in wahy product, the Qur'ān. Since wahy is the source of the Qur’ānic text, we can say that primarily it is a phenomenon related to language. It is quite obvious that any perception, interpretation and understanding of the Qur’ānic text and any methodological approach are rooted in and dependent on the conception of the concept of wahy.
This paper is to elucidate the importance of concept of wahy in the Qur'ān and in the traditional and modern research. It is an attempt to explore the concept of wahy and the approach to the Qur’ān with main focus on the modernist historical-critical method, represented by Fazlur Rahman. He believes that the words in the Qur’an are to be contextualized in terms of the immediate historical background of the revelation. Theoretically, he seeks to determine the general principles behind the Qur’ānic legal texts, since the latter were contextualized by time and place while the former are universal and eternal. Practically, Rahman calls Muslims to reformulate the Qur’ānic legal injunctions on social matters in order to solve the problems of present. Qur’ānic legal injunctions must be revitalized and, therefore, a reinterpretation is imperative He argued that the meaning of wahy (ma´na) is from God, but the wording (lafẓ) emanates from Muhammad.
The purpose of this paper is to discuss whether Rahmans thought of wahy and Quran is a complete break with the tradition. It attempts to show that Rahmans Qur’ānic methodology is a new kind of endeavor but the elements of it are mainly traditional.
This paper is to elucidate the importance of concept of wahy in the Qur'ān and in the traditional and modern research. It is an attempt to explore the concept of wahy and the approach to the Qur’ān with main focus on the modernist historical-critical method, represented by Fazlur Rahman. He believes that the words in the Qur’an are to be contextualized in terms of the immediate historical background of the revelation. Theoretically, he seeks to determine the general principles behind the Qur’ānic legal texts, since the latter were contextualized by time and place while the former are universal and eternal. Practically, Rahman calls Muslims to reformulate the Qur’ānic legal injunctions on social matters in order to solve the problems of present. Qur’ānic legal injunctions must be revitalized and, therefore, a reinterpretation is imperative He argued that the meaning of wahy (ma´na) is from God, but the wording (lafẓ) emanates from Muhammad.
The purpose of this paper is to discuss whether Rahmans thought of wahy and Quran is a complete break with the tradition. It attempts to show that Rahmans Qur’ānic methodology is a new kind of endeavor but the elements of it are mainly traditional.
- by Galip Kiran
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Terjemahan Bahasa Melayu sepuluh surat daripada Maktubat Imam Rabbani Mujaddid Alf Tsani Syaikh Ahmad Faruqi Sirhindi Quddisa Sirruhu beserta Tafshilan syarah bagi setiap surat.
- by Jalalluddin Ar-Rowi
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