Introduction
The primary goal of a Qur’an exegesis is to serve the book by explaining its meanings, clearing its ambiguities, and making it accessible to individuals of different backgrounds, ages, and races. Above all, Muslim commentators intended that their writings would benefit their readers spiritually and intellectually. They thought their works would cause the readers to draw closer to his Lord via their understanding, following, and belief in His Torah. They would learn about the book’s flaws, rhetoric, wisdom, and parables through the commentary; knowledge would persuade them to accept everything the book commanded and reject everything it forbade.
For Muslims, Tafsir, an explanation of the Quran, is the most important science. Everything about the Muslim way of life is tied to it somehow because proper use of Islam depends on a suitable comprehension of Allah’s track. Tafsir’s father was Hashim ibn Abd Manaf, the originator of the Banu Hashim clan of the illustrious Quraish tribe in Mecca. Tafsir comes after the Arabic phrase fassara, which means “to raise the shutter,” “clarity,” or “to show the main goal.” In the Qur’an, the phrase tafsir can be summoned directly. Numerous volumes of Tafsir produced by Islamic religious scholars appeared in the religion of Islam way of learning during the twentieth century.
Ibn Abbas
The two accounts reported in the title of Ibn’ Abbas appear to be contradictory. “The Qur’an contains four elements: (after, which the scholars perceive, and ‘arabiyyii [Arabic], which even the Arabs47 understand, and J.zaliil was-J. zariirn (allowed and none), whose knowledge is relevant to the public, and fa ‘wll, which only God knows,” writes Ibn’ Abbas. The notable point, as discussed, shows that the initial Arabic text of the Qur’an did not contain any punctuation within the text, as opposed to later printed styles. As a result, the earliest reading could likely have indeed been: “But no one realizes its [inner] interpretation but God and those steadfast in understanding who say: ‘We trust in it; all is from our Lord.’” In this interpretation, La’ wfl becomes susceptible to Taftfr, but not every mufassir (interpreter) traveled into this territory. As a result, Taftfr’s methodology was founded on established laws that had evolved over generations.
Al-Kashani
Al-Kashani was a jurisprudent, philosopher, and critic in the 15th century. His interpretation of the Quran, Menhaj Al-Sadeghin, is his most famous work. He was a disciple of Ali Ibn Hassan Zavväri, who relayed information from Mohaghghe Korki, one of Shah Tahmasp’s most illustrious teachers. Peace and reconciliation are essential to all social even and international ties, according to the Qur’an. According to the Qur’an, Paradise, which would be the reward for the righteous, is a tranquil place. Salaam, which means peace, is one of God’s ninety-nine names. Through time, Muslims always made every attempt to foster peace and tranquillity in all areas of life, only resorting to military action when their foes attempted to thwart their efforts for humanity. Muslims have generally supported preserving peace, spreading a culture of tranquillity and trust, and building a civilization of love, empathy, and mercy to share with other nations in peace throughout history.
Those that benefit society and people and actions that promote peace and tranquillity are considered good deeds. This concept encompasses not only offering worship and giving to a good cause but also grinning. It also includes behaving warmly toward others, forming friendships, pleasing others through kind words, engaging in warm discussions, and controlling negative emotions such as pride: arrogance, anger, envy, enmity, disingenuousness, resentment, and burning aspirations. Virtuous deeds, in essence, are activities that purge humanity of violence and bring it to peace.
Al-Qushayri
Ibn Qushayri’s book, La’if al-Isharat bi-Tafsr al-Qur’an, is a complete commentary on the Qur’an. He deduced that the Qur’an has four layers of significance. The first one is the Ibara, which is the text’s meaning for the majority of believers. Secondly, the ishara is exclusively accessible to the intellectual elite and goes beyond the apparent language meaning. Third, la’if, intricacies in the text are explicitly intended for saints. Lastly, he mentioned the aq’iq, which he said were only understood by prophets. This treatise elevated him to the ranks of the Sufi mystics’ elite and is widely regarded as a classic of Sufi thinking.
Sayyid Qutb
Qutb’s inner circle was mainly made up of powerful politicians, academics, philosophers, and literary personalities from his age and the previous one. Many of his publications will be included in the classroom, school, and university curriculum by the mid-1940s. On the other hand, modern comments appear to take a different approach than the classic Tafsir penned by the ancient scholar. A traditional tafsir typically included a debate on philology and legislation and the gathering and phrases of the Quran. This interpretation approach has been known to lead readers astray when it comes to an understanding the text. Only of the initial actions in Islamic sciences was the exegesis of the Qur’an (Tafsir), which arose shortly after its exposure. Ibn’ Abbas and other Messenger Associates were amongst the early exegetes.
Qutb is widely considered one of the twentieth century’s most influential Islamist ideologues. Qutb’s beliefs on Jahiliyya and his intimate linkage of Shari’ah application with Tawhid, bolstered by his martyrdom, have had a significant effect on modern Islamist and Jihadist groups. According to Qutb, belief in things that cannot be seen is crucial evidence of man’s ability to receive information from domains other than science. The idea of the invisible is essential in differentiating man from animals. Materialist thought, both ancient and modern have a tendency to lead man back to an illogical world, with no place for the supernatural and where everything is entirely determined by sensual methods.
Ibn Kathir
Tafsir al-Quran al-Am, a prominent commentary on the Qur’an written by Ibn Kathir, related specific Hadith, or turns of phrase of Muhammad, and terms of the sahaba to verses of the Qur’an in explanations and eschewed the usage of Isra’iliyyats. Many Sunni Muslims consider his interpretation to be the greatest after Tafsir al-Tabari and Tafsir al-Qurtubi, and it is widely valued, particularly among Salafi Muslims. Despite claiming to rely on at-Tabari, Ibn Kathir offered new methodologies and diverged in theme in an attempt to distance Islam from what he saw as Isra’iliyyat. His mistrust of Isra’iliyyat may have sprung from Ibn Taymiyyah’s inspiration, who has since dismissed much of the textual lineage.
His Tafsir has earned significant appeal in recent days, particularly among Western Muslims, owing to his number of approaches and the scarcity of alternate interpretations of ancient tafsirs. Ibn Kathir’s Tafsir work has had a considerable effect on modern Islamic revivals. Salafi reformer Jamal al-Din Qasimi’s Quranic interpretation Masin al-trawl was heavily inspired by Ibn Taymiyya and Ibn Kathir, as seen by its focus on adth, scripturalist methods, denial of Isrliyyt, and argumentative views toward the Ahl al-ray.
Through the printed word, Wahhabi academics also helped to popularize adth-oriented scriptural interpretation and exegesis, such as Ibn Kathir’s and al-Quran Baghaw’s comments and Ibn Taymiyya’s al-Muqaddima f ul al-tafsir. The Wahhabi publicity of Ibn Taymiyya’s and Ibn Kathr’s works through printed books in the twentieth century played an essential role in popularizing these two academics in the modern period. It has a significant effect on current hermeneutic works.
Methods of interpretation
- Al-Ilm Tafsir. This method concentrates on the theme of Quran interpretation that has been learned. Astrophysics, ecology, physics or chemistry, and chemistry are all used in the analysis.
- The al-aql Tafsir. This technique is known as hadith bi al-Ijtihad, hadith bi al-Ra’yi, and hadith bi alDirayah. There are two approaches to this; the logic-based Tafsir al-ra’y al-Mahmud follows the overarching principle of interpretation. The following are some of the works included in this category.
- The technique of tafsir al-aql. This method is referred to as hadith bi al-Ijtihad, hadith bi al-Ra’yi, and hadith bi alDirayah. There are two approaches to The logic-based Tafsir al-ra’y al-
Mahmud supports the standard principle of interpretation. Al-Tanzil wa Asror al-Ta’wil by Nasr al-Din al-Anwar Baydhawi, Lubab al-Ta’wil fi Ma’an al-Tanzil by Ala al-Din alKhazin, Mafatih al-ghayb by Fakhr al-Din al-Madarik Razi, Kalam alMannan by Abd al-Rahman al-Tafsithis. According to a Muslim interpreter, this strategy was then recognized by persons who follow only certain religious schools and then utilize Quran verses to explain their beliefs.
- Tafsir al-Ijtimaie method. This style emphasized reading the Qur’an verses as a reading of such truth of the situation about the interpreter. It used that verse as a resolution to shared difficulties that stand up in the environs. Amongst the volumes included in this method are Muhammad Rashid Rida’s Tafsir alManar, Ahmad Mustafa al-Tafsir Maraghy’s al-Maraghy, Muhammad Syaltut’s Tafsir al-Quran al-Karim, ‘Abd al-Rahman ibn Muhammad al-Shofwah Dawsari’s al-Atsar wa al-Mafaheem
- The Bayani mode of tafsir. It’s a type of Qur’an explanation that stresses the Qur’an’s literary beauty. Ma’an al-Qur’an by al-Farra’and Majaz al-Qur’an by Abu’ Abidah Ma’mar ibn al-Mutsni are two cases of works that used this style.
- Al-Tadzawwuq al-approach. Adobe’s it’s a particular way of construal that reveals the Qur’an’s secrets. This strategy aims to elicit an expressive response from the reader whenever they read. Said Nursi Bediuzaman’s Risalah al-Nur is an example of this method. The four techniques of Quran interpretation writing are as follows:
- Tafsir tahliliy: This corresponds to the Tafseer of the Quran based on the preparation of verses in the Quran7. This method regularly includes all parts of the Qur’an, plus verse meanings, literary analysis, the aim for verse reduction, its guidelines, and so on.
- Global explanation: This is an explanation that embroils a broad description of the Quranic teachings rather than a detailed presentation.
- Tafsir Muqarin: This is a way of explanation that analyses readings of the Quran verses, the hadiths by the Prophet, and other commentary texts or scriptures. They will be contrasted in demand to reach a more precise deduction.
- Maudu’i (thematic interpretation) is a technique of evaluating the Quran based on a subject or topic. According to the core premise of Quranic interpretation, including both terms of methodology and processes, it must be written by commanding scholars, believing that not everybody can make those sacrifices. Agreeing to alTabari, as recounted by Jalaluddin al-Suyuti, this exact translation should have the correct theology and an obligation to obey the Sunnah.
Quran Tafsir
For the past 700 years, Tafsir Ibn Kathir has occupied a prominent position on the Tafaseer shelf. It was the beginning of a period of Tafsir when the Prophet (peace be upon him) asked Allah for his cousin, Ibn Abbas (Peace and blessings with him), to be given the comprehension of His Book. Following the Sahaba, the second generation of Muslims (Tabiyeen) had six dedicated students who learned Tafsir from Ibn Abbas (Allah be pleased by him) and passed it on to future generations, which is currently recorded in the volumes of The Tafsir of the Quran. Tafseer is necessary for understanding Allah’s Message and Islamic Jurisprudence’s regulations.
The context of every Ayat of the Qur’an’s revelation (about who acknowledgment and for whom), Arabic phrases that were being used when the Qur’an was revealed, pertinent Hadith that clarified the Ayat, and quotes from essential companions. There are hundreds of Tafseer, some written by real scholars, some by deviance, and others a mix of legitimacy and personal beliefs. The tabaeen are all included in a tafsir—Ibn Kathir’s Tafsir, which is regarded as the most genuine Tafsir of the Quran.
In the Tafsir of the Quran, Ibn Kathir has a pivotal place. When describing a certain Aayat, he provides numerous cross-references from the Quran. Ibn Abbas’ outstanding students Qatadah, Mujahid, and Ikrimah, are frequently mentioned in Tafsir Ibn Kathir. Ibn Kathir also says ibn Jareer at Tabari and Sufyan at Thawri in addition to these. There are Hadith occurrences and quotations from the Sahaba and their pupils as well. Iban Kathir had been an Ibn Taymiyah pupil who, alongside Tafseer ibn Kathir, collated the world’s verifiable events in 14 volumes. Ad Dhahabi, a famous 7th century Hijri professor and also a teacher of Ibn Taymiyyah, stated that Ibn Kathir he is the Imam and master of Law and thinker of Hadith.”
Ibn Kathir’s Tafsir is widely considered the greatest Tafsir, and most contemporary Mufassir of the Quran have heavily taken and quoted from him. Mohsin Khan and Ahsanull Bayan are two important Tafseer of the Quran in Urdu, Ahsanull Bayan, and English who provided the foundation for Ibn Kathir. Mohsin Khan and Ahsanull Bayan are two well-known abbreviated Tafseer of the Quran in Urdu, Ahsanull Bayan, and English, with Ibn Kathir as their foundation. Over the years, Urdu simultaneous interpretation has been used in India and Pakistan, and Darussalam Publishers – Riyadh has transcribed and published Ibn Kathir’s English translation as well as other languages.
When it comes to some of Allah’s attributes that are contemporary in the Qur’an as well as stories of the Prophet (sanctifications be unto him) and are hard to indistinct their implication, Ahlus Sunnah Wal Jamah, together with the Khalaf as well as Salaf, follows the research methods of Tafwid (to demote its true significance to Allah). The Wahhabiya, on the other end, believed that taweel rejects or distorts the meaning of the Qur’an. Yet, they are contradictory in that they frequently use symbolic clarification when it fits them. However, they justify their artistic explanations by stating that the metaphorical sense is “evident” and “clear” or that it is a “tafsir kind of taweel,” among other things.
Once it comes to such Tafwid technique, the Wahhabiyya make a joke. They respond with simple-minded arguments like, “You trust the Qur’an being discovered minus meaning.” “You trust the Qur’an’s significance went away,” “You assume the layman can’t comprehend the Qur’an,” “Why can’t you obey the original interpretation of the Qur’an?” and “You have faith in the appearance of the Qur’an is kufr,” and so on. If one encounters a neo-Salafi-like nature, all one needs to do is respond with Abdallah Ibn Abbas’ response, which ought to address all pseudo-Salafi oppositions.
Conclusion
Finally, the Quran’s supreme technique of exposition of the Quran is exposed. The next biggest is the Prophet Muhammad’s explanation of the Quran, who, as Imam Shafy said, reacted in accordance with the Quran. If not, anything was discovered inside the Quran, the Sunnah, or the Shabah’s reports; one must resort to the tabieen’s reports. Nothing, however, compares to the Prophet’s interpretation of the Quran and the Quran’s description of the Prophet. The Quran, therefore, was based on three primary groupings: Tafsir bi-l-ma’thûr, also called tafsir bi-l-riwaya (through transmission).
With this flaw in mind, the response will provide a solid answer to all who claim that contemporary Muslim violence is a consequence of the Quran’s Tafseer rather than historical, political, or social reality. This perspective helps us understand why the Prophet’s message was so different from other religious and ethical traditions. It questioned existing concepts of periods of peace, the function of religion, and the norms that control human beings’ social lives and relationships.
Bibliography
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Yazdani, Abbas. “The culture of peace and religious tolerance from an Islamic perspective.” Veritas 47 (2020): 151-168.