The great book of Islamic Civilization on Qua'ranic Exegesis , livre ebook

Hamad Bin Khalifa University Press - Meerasahib Mohamed M.

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98 pages

English

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An abridged version of the Introductions of Muhammad Tahir bin ‘Ashur becomes available to the English-speaking world for the first time in this translation of one of the most significant contributions to Islamic civilization. His Introduction, popularly known as Muqqadimat Ibn Ashur, is a bridge between the classical and the modern throughout the scholarly journey of Quranic exegesis.

Sujets

Islam

Religion

Philosophie et théologie

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Publié par	Hamad Bin Khalifa University Press
Date de parution	17 janvier 2023
Nombre de lectures	2
EAN13	9789927161469
Langue	English

Informations légales : prix de location à la page 0,0000€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Contents
Muhammad Bin Hamad Al Thani Center for Muslim Contribution to Civilization
Foreword
Reviewer’s Note
Introductory Remarks
Introductory Sections
Chapter One
Of Exegesis and Hermeneutics; Exegesis being a Science
Chapter Two
Sources of the Science of Tafsīr
Chapter Three
On the Authenticity of Tafsīr without Reliance on Transmitted Reports and the Meaning of Tafsīr based on Opinion
Chapter Four
What ought to be the Aim of the Mufassir ?
Chapter Five
On the Occasions of Revelation
Chapter Six
Of Recitals
Chapter Seven
Stories of the Qur’ān
Chapter Eight
The Names of the Qur’ān, its Chapters, their order and names
Chapter Nine
Semantic Scope of the Qur’ān
Chapter Ten
On the Inimitability of the Qur’ān
Bibliography

Muhammad Bin Hamad Al Thani Center for Muslim Contribution to Civilization
The Center was established in 1983, when Sheikh Muhammad bin Hamad Al Thani was the Minister of Education for the State of Qatar. The idea behind its formation emerged as a response to the urgent need to provide publication of accurate and academically sound English translations of the most notable works of the Islamic heritage, illustrative of the civilizational and human contribution of Islam, on a global scale.
In May 2010, Her Highness Sheikha Moza bint Nasser, Chairperson of the Qatar Foundation for Education, Science and Community Development announced the affiliation of the Center to the College of Islamic Studies at Hamad bin Khalifa University.
The efforts of the Center were focused almost entirely on translations from Arabic to English language which saw the publication of 16 notable books of the Arab Islamic heritage in 23 volumes all of which related to various disciplines and were published by Garnet Publishing, United Kingdom.
In 2015, the Center reviewed its objectives which now stand as follows:
1. Raising awareness among Muslims and non-Muslims regarding the civilizational heritage of Muslims.
2. Introducing the contributions of Muslims to human civilization.
3. Participating in the promotion of academic research in the area of Islamic civilizational contribution.
4. Enabling researchers in the field of the civilizational contributions of Muslims to communicate and dialogue with each other, with a view to turning the Center into a bridge and point of collaboration between them.
5. Highlighting and emphasizing the organized endeavors and role of the State of Qatar in the revival of the Islamic civilizational heritage.
In accordance with its objectives, it subsequently expanded the scope of its work and academic pursuits to include:
1. abridgement of a number of significant works
2. editing of manuscripts
3. translation of books from other languages to Arabic and
4. translation of works from English to other world languages.
Foreword
I am pleased to introduce to the English-speaking world an abridged version of the Introductions of Muḥammad Ṭāhir bin ʻĀshūr (d. 1393 AH/1973 CE) popularly known as Ibn ʻAshūr to his Tafsir al-Taḥrīr wa al-Tanwīr . The Center had so far been publishing translations of classical works of the Islamic civilization. Owing to the expansion of our work’s scope, we have now included works which might not be termed classical in the general sense of the word, but which are certainly imbued with that sense of classicism. Ibn ʻĀshūr’s al-Taḥrīr wa al-Tanwīr is one such work in our estimation, and merited translation into English and publication owing to its comprehensive nature and significance. Qur’ānic studies has long since become an important research area among the Islamists of the West and the modernists of the Muslim world, in addition to its permanently paramount status in the eyes of Muslim scholars.
Al-Taḥrīr wa al-Tanwīr enjoys immense popularity among Muslim scholars and masses, not least because of its engagement with both classical Islamic thought as well as modern reformist thought. No less a reformer himself, Ibn ʻĀshūr’s exegesis serves as a convenient bridge between the classical and the modern and provides a breath of fresh air to all those delving in the depths of the Qur’ānic message. His Introduction, popularly known as Muqaddimat Ibn ʻĀshūr , beautifully and succinctly weaves all significant issues emerging from the early period of Qur’ānic studies into a narrative that benefits the scholar as much as it does the lay person.
I would like to commend Prof. Muhammad al-Ghazali for rendering this rich text into beautiful English, Prof. Dheen Mohamed of our Center for reviewing the manuscript and penning a Reviewer’s note, and Dr. Muhammad Modassir Ali for tirelessly editing the text. I am hopeful that the scholarly community will greatly benefit from this work.
Prof. Aisha al-Mannai
Director, CMCC

Reviewer’s Note
The Muslim world, in recent times, has witnessed the emergence of an increased interest in Qur’ānic studies, especially in its exegetical domain. The interest in itself is not of any surprise, as the Qur’ān – with the Sunnah of the prophet (peace be upon him) – is the foundational source of Islam. Throughout its fourteen centuries of history, no century has passed without some exegetical production of the Qur’ān, usually in the form of commentaries seeing the light of day. Arabic language had the lion’s share in this. Although there emerged commentaries in all major Muslim languages, many non-Arab Muslims were also keen to produce their commentaries in Arabic. One of the major motives for this phenomenon was undoubtedly, a sacred affinity that Muslims felt to the Qur’ān and the immense respect in which they held the Arabic language.
Before the dawn of the modern era in the Muslim world, engaging with the Qur’ān through interpretation, exegetical enterprises, scriptural reasoning and other scholarly encounters such as the endeavors to derive legal rulings from it, was considered to be the work of specialized scholars who were recognized by scholarly communities of their time for their competency and excellence in Islamic learning. Their exegetical works displayed their mastery of the knowledge and literary skills needed for such an undertaking. Even those who produced notes on commentaries ( ḥawāshiyy) such as Tafsīr al-Jamal and al-Ṣāwī, from the Arab world, and Kubra Zadah from among non-Arabs, were experts and accomplished scholars of their times.
With the advent of the modern period in the Muslim world, by the late nineteenth century a radical shift could be observed in the area of Qur’ānic exegesis. A wave of what was termed “reform” slowly started proliferating Muslim consciousness. In some cases it led to a rise in an antagonistic attitude towards the traditional modes of studying the Qur’ān while favoring accommodation of modern western intellectual trends which had started making a niche for themselves throughout the Muslim world. Scholars from Egypt and India, in particular, played a very significant role in this new development and a variety of trends emerged. There were scholars who advocated vehemently against strict adherence to any established school of law and theology. Others began to question the authority of the Sunnah. Still others, motivated by the modernistic spirit, indulged in what they called the modernistic intellectual understanding of the Qur’ān according to which among other things, its miracles became myths and a case for demythologization was made. Still others called for a return to the origins, giving birth to multifarious versions of puritanism. The advocates of all these trends and others felt the necessity of providing a fresh interpretation of the Qur’ān that would help in disseminating their way of seeing Islam and the way forward for Muslims toward progress and development.
In the midst of these concurrently emerging trends and their advocates, the notable presence of an unprecedented conviction loomed large: that direct contact with the Qur’ān and its interpretation did not require knowledge of all those medieval sciences for arriving at a sound understanding of the Qur’ān, and that everyone could and should encounter the Qur’ān directly and without any intermediaries. Many journalistic articles appeared as exegeses of the Qur’ān; many independent tafsīrs were produced. Most of them by unqualified people according to the standards set by Muslim intellectual tradition of exegesis. As a result, a type of superficiality started proliferating across the Muslim world concerning Islamic sciences, and most importantly in the area of the Qur’ānic studies.
It is in the midst of these developments that the great Tunisian scholar Muḥammad al-Ṭāhir bin ʻĀshūr (d. 1393/1973) appeared as an exceptional scholar. A graduate of al-Zaytūna, Ibn ʻĀshūr was an encyclopedic scholar. Like the majority of great Muslim scholars of the past, he excelled in all the major areas of traditional Islamic learning. He was undoubtedly influenced by the spirit of reform, but his deep knowledge and experience in teaching and writing saved him from falling in the ditch of modernism. He was modern, but not a modernist. It was not easy to avoid the negative influences of the atmosphere of his time, but his mastery of classical sciences, deep insight and wisdom and critical mindset enabled him to maintain a successful balance between competing trends. He wrote many books discussing the Islamic social system, principles of development in Islam, objectives of sharīʻah and several monographs, in addition to the countless talks he delivered. His magnum opus , however, remains his commentary on the Qur’ān, which he produced in forty-two volumes. In it, Ibn ʻĀshūr demonstrates not only his respect for the great classical masters of Qur’ānic scholarship, but one also often finds him critiquing them for what he consid