Bismika Alllahuma

Asif Iqbal

Qur의 해석을' �nic 폭로 요구하는 1 차로 2개의 요인이 있다. 첫번째로 it�s Qur' �nic 언어. Qur' �n가 계시된 언어는 고아한 아랍 시의 문학 언어 (Hochsprache)의 최고-수준이었다. 그들의 일에서 또는 시리아의 신문에서와 이집트 요즈음 있는 아랍 사용되는 Hariri의 좋아하는 것, Mutanabbi, Zamakhshari 및 이 땅의 시인 그리고 작가의 펜에서 유출하는 저것 또는 Razi 아랍이 아니다. 아무 의혹도 또한 언어의 이 표현 아랍어가 아니다, 그러나 이 아랍의 작풍 그리고 말씨와 Qur의 저것에서 다름은 Newsweek에서' 최고-수준의 고아한 아랍으로 적절하게 불릴 수 있는, �nic 아랍어가 셰익스피어 또는 밀튼 또는 Keats 또는 Dickens 및 언어 사람의 언어에 있는 다름 같이 무언가인 또는 시간 또는 경제학자 요즈음 찾아낸다. Qur의 이해에 진짜 가치의' �nic 언어, 관용구, 은유 및 해석학 인, 고아한 아랍의 문학은 Quss Ibn Sa�idah로 �Imru 알루미늄 Qays, Zuhayr 의 연설자의 �Amr Ibn Kulthum, Labid, Nabigah, Tarfah, �Antarah, A�sha 및 Harith Ibn Halizzah와 웅변술로 고아한 시인을 일을 함유한다. 이 기업은 정규로 평신도를 위해 가능하지 않고 남자이거나 여자는 확실한 필요한 도움을 얻기 위하여 논평을 언급해야 한다.

둘째로 de novo 설명적인 일을 요구하는 이전 문학에서를 취급되지 않는 상황의 계속 증가하는 수이다. 예를 들면, 문제점은 요구한다 관련된 Qur의 광대한 해석을' today�s 이슬람교도 지역 사회를 위한 �nic 폭로, 전부 복제하고, 동성애, 유전 변경한 음식, 인터넷 윤리학, 등등 싶다.

기독교 성경 해석과 회교도 Qur' �nic 주석의 기본 차이는 명심되어야 한다: 기독교 성경 interpretator는 남자이거나 여자가 적합 를 위한 그/그녀자신을 간주하기 때문에 근본적으로 호색가이고 성전을 주조한다. 예를 들면 남자이거나 여자는 (그 반복적인 장 및 운문이 성경에서 간단하게 전혀 존재하지 않는다 처럼) 총계로 구약 음식 규칙을 건너뛸지도 모르고다 또는 투표에 의하여 곁에 대신에 사도 (행위 1:26)의 보기 후에 교회 대학을 위한 후보자 선택에 관하여 scruples가 많게 있지 않을지도 모른다. He/she may be a “Blue-Ribbonist” despite the Old Testament�s frequent craving for wine (e.g., Judges 9:13). It has to be born in mind that a gross over-stepping of the scripture of this sort is not possible for a Muslim.

In the following I shall briefly mention two outstanding and epoch-making Qur’�nic commentaries which, owing to their original work, had (and continue to have) enormous impact on directing the 20th century Qur’�nic scholarship.

TAFSIR AL-MANAR
By Muhammad Abduh (1849-1905) and his pupil Rashid Rida (1865-1935), which was published from Cairo (1954-1961) in 12 volumes, each approximately 500 pages, covers the 12/30th of the Qur’�n.

The uniqueness in Abduh�s approach springs from the fresh emphasis he puts on the Qur’�n as a source of spiritual and worldly guidance (”hidaya”). Abduh views the Qur’�n not primarily the source of law or dogmatics, or an occasion for philologists to display their ingenuity, but a book from which Muslims ought to derive guidance for this world and the next.

This approach of Abduh is illustrated by the following example: In Qur’�n, 2:58, God speaks to the Jews, under the leadership of Joshua, saying: “Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility�”

Abduh writes on this verse: “We shall not try to determine which town is meant in this verse since the Qur’�n did not try to determine this either. The importance of this verse does not depend on the exact geographical location of this town, but lies in the admonition to thankfulness towards the Almighty.” (Vol. I, p. 324)

Abduh�s approach to the Qur’�n is wholly rationalistic. He renders the Qur’�nic term �Furqan??? (Qur’�n, 3:3) as “reason by which men discern between right & wrong”.

In order to determine the meaning of a certain word or verse, Abduh makes ample use of its context rather than the relevant views expressed by previous scholars, and often gives a very satisfactory explanation. Likewise, Abduh does not recognize the relevance of the traditions, as was recognized by the previous scholars, in the Qur’�nic interpretation.[1]

TADABBUR-E-QUR�AN
By Ameen Ehsen Islahi (1904-1997, sub-continent), published in Lahore in 9 volumes.

This monumental commentary is indeed an original approach to the comprehension of the Qur’�n begun by Islahi�s teacher Hamid-ud-din Farahi (1863-1930, sub continent).

Islahi asserts that it�s incorrect to say that the Qur’�n is a disjointed jumble of revelations and successfully establishes that the Qur’�n possessed overall structural and thematic coherence (”nazm”).

He has presented conclusive evidence that the Qur’�n is divided into seven discrete groups. Each group has a distinct theme. Every group begins with one or more Meccan Surah and ends with one or more Medinan Surah. In each group, the Meccan Surahs always precede the Medinan ones. The relationship between the Meccan Surahs and Medinan Surahs of each group is that of the root of a tree and its branches. In every group, all the phases of the Prophet�s mission are depicted.

Two surahs of each group form a pair so that each member of the pair complements the other in various ways. Surah 1, however, is an exception to this pattern: it is an introduction to the whole of the Qur’�n as well as to the first group which begins with it. There are also some surahs which have a specific purpose and fall in this paired-surah scheme in a particular way.

Each surah has specific addressees and a central theme round which the contents of the surah revolve. The central theme highlights a particular aspect of the central theme of the group of which the particular surah is a part. Every surah has distinct subsections to mark thematic shifts, and every subsection is paragraphed to mark smaller shifts.

Following is a brief description of the seven Qur’�nic groups according to Islahi:

Group I [Surah 1 - Surah 5]
Central Theme: Islamic Law

Group II [Surah 6 � Surah 9]
Central Theme: The consequences of denying the Prophet(P) for the Mushrikin of Mecca

Group III [Surah 10 - Surah 24]
Central Theme: Glad tidings of the Prophet�s domination.

Group IV [Surah 25 - Surah 33]
Central Theme: Arguments on the Prophethood of Muhammad(P) and the requirements of faith in him

Group V [Surah 34 - Surah 49]
Central Theme: Arguments on the Oneness of God and the requirements of faith in it

Group VI [Surah 50 - Surah 66]
Central Theme: Arguments on the Day of Judgment and the requirements of faith in it

Group VII [Surah 67 - Surah 114]
Central Theme: Admonition to the Quraysh about their fate in the Herein and the Hereafter if they deny the Prophet(P)

Islahi�s way of understanding the Qur’�nic coherence is being studied and analyzed by scholars of the sub-continent and in England as well.[2]

References

[1] J. Jomier, Le Commentaire Coranique du Manar, Paris 1954

[2] Mustansir Mir, Coherence In The Qur’�n: A Study Of Islahi’s Concept Of Nazm In Tadabbur-i-Qur’an, (Indianapolis: American Trust Publications, 1986)