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Discussion in 'Tafsir' started by Aqdas, May 25, 2006.
what i said about yaseen and taha i found in mufti ahmad yar khans shane habibur rahman.
On the Muqqata'aat
This from the tafsir of Muhammad Asad might be of interest:
Bismillāhi’r Raĥmāni’r Raĥīm
Imām Nawawī’s At-Tibyān Fī Ādābi Ĥamalati’l Qur’ān pg.121
Chapter: Explaining Qur’ān without knowledge.
It is forbidden [ĥarām] to explain the Qur’ān without knowledge. It is also forbidden for those who are not eligible to talk about its meanings. A number of Ĥadīths are reported regarding this and the entire ummah is unanimous in this matter.
Explanations by qualified scholars is permissible and desirable. There is a unanimity on this case as well. Those who are eligible and have the skills  by which they can understand the meaning well, and have a good estimation of the intent [of the verse] can explain the Qur’ān by their own interpretation. This is permissible only in those matters where extrapolation is permitted  like linguistic aspects and derivation of rulings both obvious and indicative; the generic or specific nature of the verse; vowelization etc.
However, concerning matters where there is no room for extrapolation, like narrations and the lexical meaning of the words  – it is not permissible to describe them except through authentic reports handed down by dependable sources and specialists in this science.
And for those people who are not eligible because they do not have the necessary skills to explain the Qur’ān, it is ĥarām for them to do so except when they repeat or cite from authentic and dependable sources who are experts in this field.
1. tafsīr bi ghayri ílmin
2. wa’l ijmāú munáqidun álayhi
3. adwat – mastery of the many branches of knowledge are a prerequisite for tafsir
4. i have translated ijtihad as extrapolation here; the sentence is: in kāna mimmā yudraku bi’l ijtihādi
5. máānī wa’l aĥkām al-khafiyyati wa’l jaliyyah, wa’l úmūm wa’l khuşūs
6. ţarīquhā’n naqlu wa tafsīru’l al-alfāži’l lughawiyyah
point taken. references ASAP.
either you are a mufassir or you quote a tafsir.
'i think some said..' will not do. who said it? where did they say it? these matters are not to be taken lightly, and anyone not qualified to do ta'wil might do well to not do it.
this is a matter of tafsir and hadith - not what we think about a particular nokia phone model.
kaaf gaysu haa dahan yaa abru aankheiN 'ain saad
kaaf haa yaa 'ain saad tera hai sura noor ka
(muhaddith e barelwi)
so alaHazrat is saying these muqatta'aat refer to the blessed features of rasulullah sallallahu 'alaihi wasallam.
i was reading mawlana abu zuhra's 'ayaat e noor' which mentions that mufassireen have talked about other muqatta'aat referring to rasulullah 'alaihis salatu was salam such as yaseen and taha
yaseen o taha kamli waala quraN ki tafsir
hazir o nazir shahid o qasim aaya sirajum muneer nabi ji
i think some said ya seen could mean yaa sayyid and ta ha's abjad value is 14 and talking about adam and hawwa the mufassireen talk about awwal makhluq being sayyidina rasulullah sallallahu 'alaihi wasallam.
noon wal qalam - i heard the noon could refer to rasulullah 'alaihis salam.
whilst on the subject, i did read that shaykh ahmad sirhindi said i know the meanings of all 26 but i cant disclose.