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69-740: (Redirected from Hafidh ) [REDACTED] Look up hafiz in Wiktionary, the free dictionary. Hafiz (Arabic: حافظ ) or Hafez may refer to: Hafiz (Quran) , a term used by Muslims for people who have completely memorized the Qur'an Al-Ḥafīẓ , one of the names of God in Islam, meaning "the Ever-Preserving/Guardian/All-Watching/ Protector" People [ edit ] Hafiz (name) , including

138-458: A tafsir deals with the issues of linguistics , jurisprudence , and theology . In terms of perspective and approach, tafsir can be broadly divided into two main categories, namely tafsir bi-al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through the Islamic prophet Muhammad and his companions , and tafsir bi-al-ra'y (lit. tafsir by opinion), which

207-517: A 760-page, tafsir -like exegetical work called Kur'an'daki Islam . Each chapter, which deals with one surah, is structured around certain verses of the surah, or words occurring in the text, which need to be explained. Edip Yüksel , Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote Quran: A Reformist Translation, an English translation and commentary of the Qur'an. Yüksel is a follower of Rashad Khalifa . Ghulam Ahmed Perwez wrote Mafhoom-ul-Quran, translated into English as Exposition of

276-703: A list of people with the name Hafez , a 14th-century Persian mystic and poet. Sometimes credited as "Hafiz" or "Hafiz of Shiraz" Hafiz, starring role played by actor Ronald Colman in Kismet (1944 film) Abdel Halim Hafez , Egyptian singer Hafiz Abdulrahman , Sudanese flutist Hafiz Shirazi , Persian 14th-century poet Places [ edit ] Hafez, Iran , a village in East Azerbaijan Province, Iran Tomb of Hafez , one of two memorial structures in Shiraz, Iran, erected in memory of

345-603: A parting phrase Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Hafiz . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Hafiz&oldid=1253792839 " Categories : Disambiguation pages Disambiguation pages with given-name-holder lists Disambiguation pages with surname-holder lists Hidden categories: Articles containing Arabic-language text Short description

414-524: A person in this life and the hereafter. That way, any interpretation that threatens to compromise the preservation of religion, life, lineage, intellect or property may be discarded or ruled otherwise in order to secure these goals. Further, the socio-cultural environment may also taken into consideration. This includes understanding and interpreting the Quran while taking into account the cultural and social environment to which it has been revealed; or according to

483-602: A preference for Quran tutors or recorded recitations from qurrāʾ or any device with clear audible sound storage technology, such as CDs or cassettes. Keeping the Quran memorized has always been a challenging and, at the same time, an important issue in Muslim countries. In Iran, according to Resolution 573 of the Supreme Council of the Cultural Revolution, there is at least one specialized examination of

552-484: A seventeenth-century puritanical reformist religious movement in the Ottoman Empire , shared a lot of ideas with modern Islamic interpretations. Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as a salafi . A rationalistic approach, as proposed by Syed Ahmad Khan and Muhammad Abduh attempts to prove that the Quran and modern sciences do not contradict each other. This

621-495: A special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir . An author of a tafsir is called a mufassir ( Arabic : مُفسّر ; plural: Arabic : مفسّرون , romanized :  mufassirūn ). Mufassirs are required to master several disciplines such as linguistics , rhetoric , theology and jurisprudence before one can authoritatively interpret

690-468: A state based on an idealized Muslim society. Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version of Tafsīr al-Qurʾān al-ʿAẓīm ( Tafsir Ibn Kathir ), under the editorship of Muhammad Saed Abdul-Rahman , gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditional tafsirs . Similarly,

759-408: A translation of Tabari's exegetical work has been published only as an abridged version, by Pierre Godé appeared in 1983. Tafsirs by Shia Muslims similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia tafsirs include expounding of the concept of imamate ,

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828-475: A wider audience, including the common people. The word tafsīr is derived from the three-letter Arabic verbal root of ف-س-ر F - S - R ( fassara , 'interpreted'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing. In Islamic contexts, it is defined as understanding and uncovering God 's will which has been conveyed by the Quranic text, by means of

897-400: Is a great deal of Islamic pseudoscience attempting to reconcile this respect with religious beliefs. This is because, according to Edis, true criticism of the Quran is almost non-existent in the Muslim world. While Christianity is less prone to see its Holy Book as the direct word of God, fewer Muslims will compromise on this idea – causing them to believe that scientific truths must appear in

966-513: Is against exterior one. Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But Muhammad and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however, they are found in

1035-455: Is arrived through personal reflection or independent rational thinking . There are different characteristics and traditions for each of the tafsirs representing respective schools and doctrines , such as Sunni Islam , Shia Islam , and Sufism . There are also general distinctions between classic tafsirs compiled by authoritative figures of Muslim scholarship during the formative ages of Islam , and modern tafsir which seeks to address

1104-534: Is close to the tafsir 'ilmi (scientific interpretation of the Quran), which claims that the Quran miraculously predicted scientific discoveries . Although this trend has existed prior to the modern era, its popularity is new. Nontheless, this approach still faces a lot of opposition among Muslims. Yet another approach, represented by scholars such as Amin al-Khuli , aims to decodifies the Quran to understand its impact on

1173-455: Is considered established by the statement made in the Quran that Muhammad is responsible for explanation and guidance. While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad. One important aspect of these narratives is their origin. Narratives used for tafsir , and in general, must be of authentic origin ( sahih ). Narratives of such origin are considered requisite for tafsir . Other source of

1242-510: Is different from Wikidata All article disambiguation pages All disambiguation pages Hafiz (Quran) A hafiz is given great respect by the people of the community with titles such as "Hafiz Sahb" (Sir Hafiz), "Ustadh" (أُسْتَاذ) (Teacher), and occasionally Sheikh (شَيْخ). Hifz is the memorization of the Quran. Hufaz is when Muslims believe that whoever memorizes the whole Quran and acts upon it will be rewarded and honoured greatly by Allah, as Abdullah ibn Amr narrated that

1311-495: Is found in the Quran or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses. These are generally considered above personal opinion, because these people grew up with everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation; and they were very knowledgeable in both Arabic literature and Islamic thought. Another non-scripture based source of

1380-481: Is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected. During this time, a whole range of schools of tafsir came into existence in different scholastic centers, including Mecca , Medina and Iraq . Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from

1449-446: Is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks. Al-Suyuti's (1445–1505) tafsir ( Al-Dur al-Manthur ) uses a similar hermeneutic. Unlike ibn Kathir, his work is one of a few completely devoid of any personal comments. Yet, following the approach of ibn Taimiyya, he is selective about the inclusion of hadiths. However, contrarily to ibn Taimiyya and ibn Kathir, his tafsir

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1518-443: Is not interpretation by mere opinion however, but rather opinions must be based on the main sources. Performing Quranic interpretation using solely one's own opinion is believed to be prohibited by some Muslims. This is based on an authenticated hadith of Muhammad which states "He who says (something) concerning the Qur'ân without knowledge, he has taken his seat of fire". However, this hadith can alternatively be interpreted to refer to

1587-628: Is particularly important to interpret verses according to how the Quran was revealed, when and under which circumstances, and much commentary was dedicated to history. The early tafsirs are considered to be some of the best sources for Islamic history . Classification of the place of revelation, whether it was revealed in Mecca or Medina , is important as well. This is because in general Meccan verses tend to have an iman (loosely translated as faith ) nature that includes believing in Allah, Muhammad, and

1656-506: Is sometimes seen as a transition point between the Classical and post-Classical exegesis, due to his unique hermeneutic method. Tafsirs are geneaological, they rely on the core of previous tafsirs . Ibn Taimiyya challenged this core tradition by asserting that the Quran should only be interpreted by the Quran alone or the sunnah . Ibn Kathir was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya. By that, it

1725-474: Is the method of commenting on the Quran using traditional sources. Tafsir bi'r-riwāyah connotes tafsir using another portion of the Quran, or sayings of Muhammad, or saying of his companions. This classical tafsir method is agreed upon by all scholars, and is the most used method throughout history, partly because other methods have been criticized. Criticism of non-riwaya method is mostly based on two grounds; for one, Muhammad has condemned those who interpret

1794-418: Is without any personal comment. Further, despite using a similar methodology to ibn Taimiyya and ibn Kathir, he includes a wider range of hadiths . Not earlier than the mid-nineteenth century, the modern period of tafsir started. The modern approach is marked by a generally critical attitude towards much of the intellectual heritage of Islam, a declared intention to imitate the salaf , and an emphasis on

1863-583: The Arabic language and one's own knowledge. According to American scholar Samuel Ross, there are 2,700 Qur’an commentaries extant in manuscript form, and 300 commentaries have been published. Considering that around 96% of the Arabic-language manuscripts remain unstudied, Ross argues that "by extrapolation there may be thousands of additional commentaries still waiting to be discovered." The first examples of tafsir can be traced back to Muhammad, who

1932-630: The Arabic language , including morphology , eloquence, syntax are an integral part of tafsir , as they constitute the basis of understanding and interpretation. Arabic has a systematic way of shaping words so one can know the meaning by knowing the root and the form the word was coined from. If any word can be given a meaning that is compatible with the rules of grammar, Quranic text can be interpreted that way. In terms of historical resources, scholars may choose to interpret verses according to external factors, including their historical context and their place of revelation. Historical context ( Asbab al-nuzul )

2001-424: The day of judgment , whether it be theological foundations or basic faith principles. On the other hand, Medinan verses constitute legislation, social obligations, and constitution of a state. On the more conceptual level, the idea of maqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals of shariah , which may be considered simply as bringing happiness to

2070-566: The ijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded". Individuals connected with the movement include Abdul Majeed al-Zindani , who established the Commission on Scientific Signs in the Quran and Sunnah ; Zakir Naik , the Indian televangelist; and Adnan Oktar , the Turkish creationist. Enthusiasts of

2139-462: The Holy Qur'an . According to M. Shamsher Ali , there are around 750 verses in the Quran dealing with natural phenomena and many verses of the Quran ask mankind to study nature, and this has been interpreted to mean an encouragement for scientific inquiry and of the truth. Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under

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2208-524: The Messenger of Allah said: "It shall be said —  meaning to the one who memorized the Qur'an —  'Recite, and rise up, recite (melodiously) as you would recite in the world. Indeed your rank shall be at the last Āyah you recited" (Jami` at-Tirmidhi 2914) Having memorized the Quran, the hafiz or hafiza or "hufaz" must then ensure they do not forget it. Ensuring perfect recall of all

2277-584: The Persian poet Hafez Others [ edit ] Muhafiz (disambiguation) Hifazat (disambiguation) Hafez (opera) , 2013 Persian-language opera by Behzad Abdi Hafiz (horse) , French Thoroughbred racehorse Hafís (drift ice), work for choir and orchestra by Jón Leifs Al-Hafez , Salafi Islamist channel from Egypt. Hafez Awards , an annual awards ceremony which is held honoring cinematic achievements in Iranian cinema Khuda Hafiz ,

2346-509: The Quran from their own point of view, and for two, most companions of Muhammad have refrained from presenting their own ideas. Some important examples of tafsir bi'r-riwāyah are Jāmiʿ al-Bayān by al-Tabari and Tafseer al-Qurʾān al-ʿAẓeem by ibn Kathir . The sources used for tafsir bi'r-riwāyah can be ordered by the rank of authority, as the Quran, hadiths, the reports by the sahabah and tabi'iun , classical Arabic literature, and Isra'iliyat . The most authoritative source of

2415-540: The Quran was revealed to. According to Islamic belief, he recited the verses to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities. Elements of Muhammad's explanations including clarifying verses whose intents are not understood, the indication of names, places, times etc. which have not been mentioned in the verse, restriction of meanings which have been given as absolute and reconciliation of expressions which seem contradictory. Scholars debate if Muhammad commented on

2484-783: The Quran. The following criteria are in place to ensure a tafsir maintains fidelity. There are several frames of reference in which tafsir can be categorized. The main issue of framing constitutes its methodology. Tafsir can be broadly divided into two categories from the viewpoint of methodology employed in order to approach the interpretation. These categories are called tafsīr bi'l-ma'thūr ( Arabic : التفسير بالمأثور , lit.   'received tafsir', also known as tafsīr bi'r-riwāyah ( Arabic : تفسير بالرواية )) and tafsīr bi'r-ra'y ( Arabic : التفسير بالرأي , lit.   'tafsir by opinion', also known as tafsīr bi'd-dirayah Arabic : تفسير بالدراية ). Tafsir bi'l-ma'thur , or commonly known as Tafsir bi'r-riwāyah ,

2553-462: The Quran. Legal tafsir, or Tafsir al-Ahkam, derives legal rulings and principles from the Quran. Its practice was common in both the classical and modern periods. There is a dispute over the number of verses that contain jurisprudential guidance, with numbers ranging from 5 to 200 being reported. Works of legal tafsir were typically written from the perspectives of the madhhab of their respective authors. For example, Aḥkam al-Qur'an by al-Jassas

2622-461: The Quran. Muslim critics of the movement include Indian Islamic theologian Maulana Ashraf ‘Ali Thanvi , Muslim historian Syed Nomanul Haq , Muzaffar Iqbal , president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser. Taner Edis wrote many Muslims appreciate technology and respect the role that science plays in its creation. As a result, he says there

2691-449: The Quran. One example of the hadith which extensively employs this source of method is Al-Mizan fi Tafsir al-Qur'an by Muhammad Husayn Tabataba'i . The authoritative source of method second to the Quran is Hadith, by using narratives of Muhammad to interpret the Quran. In this approach the most important external aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law. Authority of this method

2760-410: The Quran. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use. Tafsir bi'r-ra'y , or commonly known as tafsir bi-al-diraya , is the method of using one's independent rational reasoning and mind ( ijtihad ) to form an opinion-oriented interpretation. The most distinctive feature of tafsir bi-al-diraya is the inclusion of

2829-853: The approval of the Qualification Degrees 1 to 5 of the Quran is in line with the Doctoral, Master's, Bachelor, Associate's Diploma, and Diploma degrees, respectively. Tafsir Tafsir ( Arabic : تفسير , romanized :  tafsīr [tafˈsiːr] ; English: explanation ) refers to an exegesis , or commentary, of the Quran . An author of a tafsir is a mufassir ( Arabic : مُفسّر ; plural: Arabic : مفسّرون , romanized :  mufassirūn ). A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God 's will in Islam . Principally,

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2898-457: The books of Sufis. Among the most significant Sunni Sufi tafsirs are: Quranists merely believe in the Qur'an and reject other oral traditions. Turkish Islamic theologian Yaşar Nuri Öztürk denounced contemporary Islamic practices as altered. He distinguished between what he defined as true Islam and what he saw as customs and traditions introduced in the Umayyad period . In 1992, he published

2967-467: The conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations especially when interior meaning

3036-441: The doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well as shia. The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons . First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir . Secondly,

3105-477: The exoteric meaning. Certain Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues. Some of the important examples of Shia mufassirs and their tafsir are Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067) and Majma al-Bayan lif'ulum al-Quran by Shaykh Tabarsi (d. 548/1153). On the other hand, tafsir by Zaidi school of jurisprudence, which espouses

3174-448: The first audience. Accordingly, the focus is not about historical or scientific truths, but about conveying a message through the means of the Quran. Similarly, according to yet another trend, the Quran should not only be understood as for the first Muslims, but also executed as the first Muslims did. Famous adherences to this approach include Sayyid Qutb and Abul A'la Maududi . This approach often goes in hand with an attempt to establish

3243-403: The foundation for the Muslim community and a practice of interpreting the Quran. At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained. By the time of the next generations ensuing the sahabah, scholars in the age of the successors ( tabi'in ) started using a wide range of sources for tafsir . The whole of the Quran

3312-463: The heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali , and the heavier authority put on interpretations attributed to The Twelve Imams . These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over

3381-451: The holy book. In 1983, Keith L. Moore , had a special edition published of his widely used textbook on Embryology ( The Developing Human: Clinically Oriented Embryology ), co-authored by Abdul Majeed al-Zindani with Islamic Additions, interspersed pages of "embryology-related Quranic verse and hadith" by al-Zindani into Moore's original work. Ali A. Rizvi studying the textbook of Moore and al-Zindani found himself "confused" by "why Moore

3450-796: The importance of first properly studying and learning the Quran before attempting to teach or preach it to others. Accordingly, the method of independent reasoning ( ijtihad ) has several qualifications and conditions that need to be satisfied. Due to the nature of orientation toward opinions, this method is rejected by certain scholars such as Ibn Taymiyyah , and prohibited by Wahhabi Islamic doctrine. Some important examples of such tafsirs include Anwar al-Tanzil by al-Baydawi and Mafatih al-Ghayb by Fakhr al-Din al-Razi . Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such as maqasid or socio-cultural environment taken into consideration. In terms of linguistic resources, literary elements of

3519-611: The influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge. Starting in the 1970s and 80s, the idea of presence of scientific evidence in the Quran became popularized as ijaz (miracle) literature, also called " Bucailleism ", and began to be distributed through Muslim bookstores and websites. The movement contends that the Quran abounds with "scientific facts" that appeared centuries before their discovery and promotes Islamic creationism . According to author Ziauddin Sardar ,

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3588-445: The interpretation includes the accounts of Ṣaḥābah , companions of Muhammad, or tabi‘un , the generation after sahabah, and Tabi‘ al-Tabi‘in , the generation after tabi'un. Their authority is based on an account in hadith Sahih Bukhari , which accordingly, Muhammad said: The best people are those living in my generation, then those coming after them ( Tābi‘un ), and then those coming after (the third generation). If nothing

3657-637: The interpretation is Isra'iliyat , which is the body of narratives originating from Judeo-Christian traditions, rather than from other well-accepted sources. The Isra'iliyat are mostly non- biblical explanatory stories and traditions (Hebrew: midrashim ) giving extra information or interpretation about events or individuals recorded in the Hebrew scriptures. Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in

3726-446: The interpretation is classical Arabic literature . Classical Arabic poetry and the text of the Quran 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 Quran and its style of expression. Using Arabic poetry for defining words is a long used practice, and very few scholars have not used this source. Less authoritative source of

3795-416: The interpretation is the Quran itself. Interpretation of the Quran employing other Quranic reference is very common because of the close interrelatedness of the verses of the Quran with one another. The Quranic verses explain and interpret one another, which leads many to believe that it has the highest level of authenticity. Many verses or words in the Quran are explained or further clarified in other verses of

3864-476: 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. It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict

3933-686: The learned verses requires constant practice. The memorization of the Quran was important to Muslims in the past and also in the present. Yearly, thousands of students master the Quran and complete the book with interpretation and also memorization. In Pakistan alone, Qari Hanif Jalandhari , the general secretary of the Wafaq-ul-Madaris , which is a central board accounting for most of the religious seminaries in Pakistan adhering to Deobandi sect, says that, in its network of madaris, "one million children have become Hafiz-e-Quran after an exam

4002-550: The most important tafsir works in Sunni Islam. This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work. The period of Ibn Taimiyya

4071-416: The movement argue that among the miracles found in the Quran are "everything, from relativity , quantum mechanics , Big Bang theory , black holes and pulsars , genetics , embryology , modern geology , thermodynamics , even the laser and hydrogen fuel cells ". Zafar Ishaq Ansari terms the modern trend of claiming the identification of "scientific truths" in the Quran as the "scientific exegesis" of

4140-404: The needs of their time. Islamic theology is divided into myriad of schools and branches , and each of the schools' comments on the Quran with their own point of view. The time of Muhammad ibn Jarir al-Tabari marks the classical period, which encompassed important Sunni tafsirs , such as Tafsir al-Thalabi , Tafsir of Al-Zamakhshari and Tafsir al-Tabari . Tafsir al-Tabari is one of

4209-460: The opinions of the commentator, thus forming the more objective view on Quranic verses. The relative paucity of traditional sources is also a practical reason why the scope of the methodology is augmented. This is considered sanctioned by the Quran itself, as written in the surah Sad verse 29: ˹This is˺ a blessed Book which We have revealed to you ˹O Prophet˺ so that they may contemplate its verses, and people of reason may be mindful. This method

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4278-536: The preservation of the Quran each year, according to specific criteria. The reviewer of this evaluation is Dar al-Qur'an al-Karim, a subsidiary of the Islamic Advertising Organization. According to Article 5 of the above Decree, holders of specialized qualifications for memorizing the Quran will enjoy the benefits of one to five art degrees, subject to the approval of the 547th session of the Supreme Council for Cultural Revolution. Therefore,

4347-422: The scholars' own time. 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. This is considered an integral part of analyzing the universality of the Quran. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to

4416-487: The transmitted reports, and Jewish apocryphal reports were also widely employed. Notable compilers on this age including Sufyan al-Thawri . 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. scholars of hadith) in their hadith books, under the topic of tafsir , along with other narrations of Muhammad. This indicates that tafsir , in its formative age, used to be

4485-560: The unity of believers and a unified understanding of Islam. Other features may include, attempts to proof the rationality of the Quranic worldview, compatibility with modern sciences, liberalism, literary criticism, and making the message of the Quran emotional relevant for the believer. Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world. Kadizadeli ( Qādīzādali ),

4554-465: The whole of the Quran or just portions of it. After the death of Muhammad, his companions ( sahabah ) undertook the task of interpretation. They used the information received from the prophet and their own understanding. The companions were adept with the language of the Quran, social context of the revelation, the prophet's way of thinking, and the norms of the Arabs. This allowed the companions to set

4623-561: Was introduced in 1982", with more than 78,000 (including 14,000 girls) every year, which he compared to the yearly output of Saudi Arabia , which is 5,000. For Muslims who are attempting to memorize certain surah but are unfamiliar with the Arabic script , the ulema have made various elucidations. There are mixed opinions on the usage of romanization of Arabic due to concerns about mispronunciations, higher approval of writing systems with close consonantal and vocalic equivalents to classical Arabic or relevant and effective diacritics, and

4692-655: Was so 'astonished by'" the Quranic references, which Rizvi found "vague", and insofar as they were specific, preceded by the observations of Aristotle and the Ayr-veda , or easily explained by "common sense". Critics argue, verses that proponents say explain modern scientific facts, about subjects such as biology , the origin and history of the Earth, and the evolution of human life , contain fallacies and are unscientific. As of 2008, both Muslims and non-Muslims have disputed whether there actually are "scientific miracles" in

4761-680: Was written according to the Hanafi Madhhab , Aḥkam al-Qur'an by Qaḍi Abū Bakr ibn al-'Arabī and al-Jaami' Li'Aḥkam al-Qur'an by al-Qurtubi were written according to the Maliki Madhhab , and Aḥkam al-Qur'an by Ilkiya was written according to the Shafi'i Madhhab. Some also cite Zad al-Maseer of ibn al-Jawzi as an example of a legal tafsir according to the Hanbali Madhhab . A newer work which incorporates and quotes

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