9/13/2019 Tafsir Ahlam Francais
قناة tafsir ahlam هي قناة متخصصة في تفسير الاحلام بطريقة سهلة وممتعة وللمزيد على الموقع التالي. A repair al pdf, tafseer al ahlam, tafsir ahlam gratuit torrent, tafsir ibn katir. The renowned guide of dream interpretation by 8th-century CE Islamic scholar Abu Bakr Muhammad Ibn Sirin (33/653 110/728).
. Tafsir (: تفسير, Tafsīr, 'interpretation') is the Arabic word for, usually of the. An author of a tafsir is a mufassir (: مُفسّر; plural:: مفسّرون, mufassirūn).
A Qur'anic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of 's will. Principally, a tafsir deals with the issues of,. In terms of perspective and approach, tafsir can be broadly divided into two categories, namely tafsir bi-al-ma'thur (lit. Received tafsir), which is transmitted from the early days of Islam through the and his, and tafsir bi-al-ra'y (lit.
Tafsir by opinion). Which is arrived through personal reflection. There are different characteristics and traditions for each of the tafsirs representing respective, namely,.
There are also general distinctions between classic tafsirs compiled by authoritative figures of during the, and modern tafsir which seeks to address a wider audience, including the common people. Contents. Etymology The word tafsīr is derived from the of ف-س-ر - ( fassara, 'interpret').
In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing. In Islamic contexts, it is defined as understanding and uncovering 's will which has been conveyed by the text, by means of the and one’s own knowledge. History The first examples of tafsir can be traced back to the Islamic prophet Muhammad. As the Qur'an was revealed to him, he recited the 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. Although scholars including claim that Muhammad has commented on the whole of the Qur'an, others including cite the limited amount of narratives ( ), thus indicating that he has commented only on a portion of the Qur'an. After the death of Muhammad, his companions ( ) undertook the task of interpretation, thus starting a new age in tafsir. Most of the sahabah, including, refrained from commenting based on their personal views, and only narrated comments by Muhammad. Others including used their own knowledge from the Arabic language to interpret the Qur'an. At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained. The Qur'an was still not fully interpreted, and commentaries were not separated from the hadith collection nor written separately, mainly due to other occupations such as the collection of the Qur'an.
By the time of the next generations ensuing the sahabah, scholars in the age of the successors ( ) started using a wide range of sources for tafsir. The whole of the Qur'an 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,.
Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and were also widely employed. Notable compilers on this age including. Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by (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 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. Conditions Part of on.
Theological titles. (Grand Ayatollah). An author of tafsir is a mufassir (: مُفسّر; plural:: مفسّرون, mufassirūn). According to Islamic scholar, mufassirs are required to master 15 fields from different disciplines such as, and before one can authoritatively interpret the Qur'an.
The foremost discipline that constitutes the basis of tafsir learning is. Arabic in this context specifically means.
One of the earliest Islamic scholars said, “It is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Qur'an without learning classical Arabic.” Especially relevant expertise is how one learns the meaning of each word. In this respect, it should be known that classical Arabic must be mastered in its entirety because one word may have various meanings; a person may only know two or three of them whereas the meaning of that word in the Qur'an may be altogether different. Other fields related to Arabic language includes of. It is important because any change in the diacritical marks affects the meaning, and understanding the diacritical marks depends on the science of Arabic philology. Of Arabic language is also important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, “A person who misses out on Arabic morphology has missed out on a lot.” Lastly, Al-Ishtiqaaq is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. It should be learned because sometimes one word derives from two root words, the meaning of each root word being different.
For example, a word masih derives from the root word masah which means “to feel something and to touch something with a wet hand,” but also derives from the root word masaahat which means “to measure.” Another relevant discipline is the science of interpreting the Arabic sentence. Ilm al-Ma’ani is the science by which one figures the syntax through the meaning of a sentence. Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language. Ilm al-Badi’ is the science by which one learns to interpret sentences in which the beauty and eloquence of the spoken and written word are considered hidden. The above-mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most principal sciences to a mufassir as it is deemed by Muslims that there are literal and non-literal meanings of the Qur'an, and one is able to reveal the miraculous nature of the Qur'an through these three sciences. A field from Qur'anic teaching is called.
This is a system of dialecticism of the different readings of the Qur'an. This science is important because one (way of reading) of the Qur'an may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings. General sciences of Islamic theology and Islamic study are also imperative. And are comprehensive sciences in Islamic theology and philosophy. They are important because upon these understandings, one may understand issues such as invalidity of attributing the literal meaning of some to God. In this case, one will be required to interpret the ayah as in ‘the hand of Allah is over their hand’. Other key issues required to be addressed through comprehension of theology and philosophy includes that of free will and determinism, or the infallibility of the.
Comprehension of, Islamic jurisprudence, is important because one cannot gain an overview of any issue until he has understood its particulars., principles of Islamic jurisprudence, is also required so one understands the methodology of legal derivation and interpretation. Other distinctive systems linked with tafsir study including, which is the field by which one learns the circumstances in which an ayah is revealed.
It is important because the meaning of the ayah is more clearly understood once the circumstances in which it was revealed are known. Sometimes, the meaning of an ayah is wholly dependent on its historical background. Another is, which is knowledge of the abrogated ayah. In general, due to the Qur'an made up of revelations that revealed to Muhammad in the course of more than twenty years, certain verses are considered meant to be temporary and subsequently repealed by the following ones. Ilm-ul-Nashkh is a science of identifying the abrogations, and it is important because abrogated rulings must be separated from the applied rulings. Is knowledge of the which explain mujmal (general) ayah, and is the endowed knowledge which is considered granted by God to his closest servants. This is for example a knowledge obtained directly from Allah through inspiration.
They are the servants indicated in the hadith: 'Allah will grant one who acts upon whatever he knows from a knowledge he never knew.' Principles 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 tafsir bi-al-ma'thur (: التفسير بالمأثور, 'received tafsir', also known as tafsir bi-al-riwaya: تفسير بالرواية) and tafsir bi-al-ra'y (: التفسير بالرأي, 'tafsir by opinion', also known as tafsir bi-al-diraya: تفسير بالدراية).
Tafsir bi-al-ma'thur (tafsir bi-al-riwaya) Tafsir bi-al-ma'thur, or commonly known as tafsir bi-al-riwaya, is the method of commenting on the Qur'an using traditional sources. Tafsir bi-al-riwaya connotes tafsir using another portion of the Qur'an, or sayings of the Islamic Prophet 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, the Prophet has condemned those who interpret the Qur'an from their own point of view, and for two, most companions of the Prophet have refrained from presenting their own ideas. Some important examples of tafsir bi-al-riwaya are by. The sources used for tafsir bi-al-riwaya can be ordered by the rank of authority, as the Qur'an, Hadith, the report by Sahaba and Tabi'iun, classical Arabic literature,. The most authoritative source of the interpretation is the Qur'an itself.
Interpretation of the Qur'an employing other Qur'anic reference is very common because of the close interrelatedness of the verses of the Qur'an with one another. The Qur'anic 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 Qur'an are explained or further clarified in other verses of the Qur'an. One example of the hadith which extensively employs this source of method is. The authoritative source of method second to the Qur'an is Hadith, by using of Muhammad to interpret the Qur'an. 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 is considered established by the statement made in the Qur'an 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 ( ). Narratives of such origin are considered requisite for tafsir. Other source of the interpretation includes the accounts of, companions of Muhammad, or, the generation after sahabah, and, the generation after tabi'un. Their authority is based on an account in hadith, which accordingly, Muhammad said; ' The best people are those living in my generation, then those coming after them , and then those coming after (the second generation)'. If nothing is found in the Qur'an 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 the interpretation is classical. Classical and the text of the Qur'an 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 Qur'an and its style of expression. Using Arabic poetry for defining words is a long used practice, in fact there are very few scholars who haven’t used this source. Less authoritative source of the interpretation is, which is the body of narratives originating from traditions, rather than from other well-accepted sources.
The Isra'iliyat are mostly non- 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 to further explain and clarify verses, especially parables, in the Qur'an. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use. Tafsir bi-al-ra'y (tafsir bi-al-diraya) Tafsir bi-al-ra'y, or commonly known as tafsir bi-al-diraya, is the method of using one's independent rational reasoning and mind ( ) to form an opinion-oriented interpretation. The most distinctive feature of tafsir bi-al-diraya is the inclusion of the opinions of the commentator, thus forming the more objective view on Qur'anic 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 Qur'an itself, as written in the surah verse 29: (This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.
Mir Sayyid Ali, writing a Tafsir on the, during the reign of the. Sunni tafsir tradition was primarily established with, the work of. This work was mostly resembled an encyclopedia of comments and opinions of the Qur'an transmitted by the earlier authority up to the time, thus considered one of the most vital sources for the traditionalists. However, this tafsir does not put emphasis on evaluation of the chains of transmission ( isnad). In this regard, later scholars have made the supplementary assessment to refine the selection and authenticity of the earlier reports. Tafseer al-Qurʾān al-ʿAẓeem by is considered an abridgment of the work by al-Tabari.
This tafsir work is especially popular among the school of thought. Shia Tafsir Tafsir by Shia Islam 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, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with, and the heavier authority put on interpretations attributed to. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Qur'an, and the esoteric meaning attributed to the imams preferred over the exoteric meaning.
Certain Shia tafsirs are influenced by thoughts as well, specifically on the theological issues. On the other hand, tafsir by school of jurisprudence, which espouses 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. Some of the important examples of Shia mufassirs and its tafsir are by (460/1067), and by (d. Other schools of Tafsir Mu’tazilah The tradition of tafsir has received little attention in modern scholarship, owing to several reasons. First, by is the only traditional tafsir from the Mu'tazilite school which is available in a published form. It is narrower in scope than major tafsir works, concentrating mainly on grammar and language, and to some extent on theology.
Secondly, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Thirdly, 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. Ahmadiyya Tafsir The movement has published a number of Quran commentaries, these include by (Urdu-10 Volumes) and by (Urdu-4 volumes).
Ahmadi interpretation of the Qur'an reflects their distinctive worldviews on Islamic philosophy and theology, such as rejection of abrogation of the verses and particular emphasis on harmony between the Qur'an as the word of God and science as the work of God. Sufistic approach It is an interpretation of the Qur'an 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 the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Qur'an. A hadith from Muhammad which states that the Qur'an 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 specially when interior meaning is against exterior one. Esoteric interpretations are found mainly in and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect.
But the Prophet 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 the books of Sufis. Some examples are Hakaik al-tafsir by Sulemi, and Tafseer-e-Rafai by Faqeer Syed Muhammad Rafai Arab.
Scientific approach Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge. What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based — like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. are spiritual things, and the spirit is a development of the matter. As for the Qur'an itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests — they were just a sort of mental exercise which has been totally discredited now by the modem science.
Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. Common examples are by,. Philosophic approach The philosophers try to fit the verses on the principles of. If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform. Fiqhi approach Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ), and it strives to obtain Islamic law from the Qur'an.
It is a very common school classically and modernly. There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Some works part of this school are Aḥkam al-Qur'an by, and Aḥkam al-Qur'an. Tafsirs not part of any school of thought (Madhahib) A newer work which incorporates and quotes the work of a multitude of previous scholars and analyzes the relevant Arabic root words (based on all available classic Arabic meanings), and references all relevant passages of the Quran, was done by Abdul Mannan Omar.
See also. References.
لقد بيَّن الرَّسولُ r عقوبةَ مَن يكذب في رؤياه فقال عليه الصَّلاة والسلام: «من تحلم بحلم لم يره كُلِّف أن يَعقد بين شعيرتين ولن يفعل»(1). فهذا الحديث يفيد تحريم الكذب في الرؤى والأحلام مطلقًا، ولا يُعْذَر في ذلك مَن يكذب في الرُّؤيا لأجل الدَّعوة إلى الله؛ كأن يَعْمَدَ إلى إنسان عاصٍ يريد بذلك هدايتَه ويقول له: رأيتُك تعذب في القبر. أو نحو ذلك من الأساليب؛ فكلُّ ذلك حرامٌ؛ لأنَّه لا سبيلَ إلى الدَّعوة إلى الله إلَّا بالطُّرُق المشروعة، والغايةُ لا تبرِّرُ الوسيلة؛ فلا يجوز لنا أن نستحدثَ طُرُقًا تخالف شرعَ الله، وليسعنا ما وسع السَّابقين فندعو إلى شرع الله بما شرَّع الله، ولسنا ملزَمين باستحداث الطُّرُق المحرَّمة لأجل دعوة الآخرين، ولو ظهر لنا إيجابيَّاتُها؛ لأنَّ سلبياتها ستكون أكثر، ويكفي زجرًا عن الكذب في الرُّؤيا قولُه r: «من أفرى الفِرَى أن يُري عينَه ما لم ترَ»(2). فقد يتشوَّق الإنسانُ إلى صدق الرُّؤيا وصلاحها، ولكن دون مراعاة الأسباب التي توصل إلى ذلك.
ومن الأسباب التي توصل إلى صدق الرُّؤيا وصلاحها: أوَّلاً: الصِّدقُ في القول والعمل؛ لذا قال r: «أصدقُكم رؤيا أصدقُكم حديثًا»(3). ثانيًا: مراعاة آداب النوم؛ كالنَّوم على طهارة، والنَّوم على الجنب الأيمن، وقراءة آية الكرسيّ والمعوِّذات وغيرها من أذكار النَّوم؛ قال ابنُ القَيِّم: (ومَن أراد أن تَصْدُقَ رؤياه فليتحرَّ الصِّدقَ وأكلَ الحلال والمحافَظة على الأمر والنَّهي، وَلْيَنَمْ على طهارة كاملة مستقبلَ القبلة، ويذكر الله حتى تغلبَه عيناه؛ فإنَّ رؤياه لا تكاد تكذب البتَّة)(4). (1)رواه البخاري في كتاب التعبير باب من كذب في حلمه (الفتح 12/529 برقم 7043).
(2)رواه البخاري في كتاب التعبير باب من كذب في حلمه (الفتح 12/528 برقم 7043). (3)رواه مسلم في كتاب الرؤيا برقم 2263 (النووي 15/29). (4)مدارج السالكين (1/63). فمن الأشخاص مَن لا يتعامل مع ما يرى في منامه أو يُذْكَرُ له من رؤَى إلَّا بهذا المبدأ؛ (أضغاث أحلام)!! فَيَصف جميعَ الرُّؤَى المناميَّة بهذا الوصف، وربَّما رأى أنَّ التَّشاغُلَ بالرُّؤَى مضيعةٌ للوقت أو من العبث؛ وذلك بسبب جهله بالرُّؤَى وتعبيراتها؛ فنقول لهؤلاء: إنَّ النَّبيَّ r بيَّن مكانةَ الرُّؤيا فقال- عليه الصَّلاةُ والسَّلام: «رؤيا المؤمن جزءٌ من ستة وأربعين جزءًا من النبوة» (1)، وقال r عن الرُّؤيا في آخر الزَّمان أنَّه «إذا اقترب الزمان لم تكد رؤيا المسلم تكذب» (2).
وكان النَّبيُّ r يسأل أصحابَه عمَّا رَأَوا في منامهم ويفسِّر لهم؛ قال القرطبيُّ في المفهم: (على الرَّائي أن يَعْتَني بها ويسعى في تفهُّمها ومعرفة تأويلها؛ فإنَّها إمَّا مبشِّرةٌ له بخير، أو محذرةٌ له من شَرٍّ؛ فإن أدرك تأويلَها بنفسه وإلَّا سأل عنها مَن له أهليَّةُ ذلك؛ وهو اللَّبيبُ الحبيبُ، ولذلك كان النَّبيُّ r يقول إذا أصبح: «هل رأى أحد منكم الليلة رؤيا فليقصها أعبرها له». فكانوا يقصُّون عليه ويعبُر (3). إنَّ الجهلَ بآداب الرُّؤَى والأحلام قد يوقع الإنسانَ في وساوس وأوهام لا حدودَ لها؛ فإنَّ من الصَّحابة مَن كانت الرُّؤيا تُمرضه، ومنهم مَن كان يرى الرُّؤيا كالجبل الذي يريدُ أن يسقط عليه، فلما أخذوا بتلك الآداب أصبحوا لا يُبالون بتلك الرُّؤَى التي كانت تُزْعجهم؛ فعلى المسلم أن يتعلَّمَ آدابَ الرُّؤَى والأحلام؛ كي ينجوَ من تبعاتها وآثارها؛ فمن آداب الرُّؤيا الصَّالحة ما يلي: أ- أن يحمد الله عليها ويستبشر بها. ب- أن يحدِّث بها من يحب. ج- لا يخبر بها حاسدًا أو جاهلاً. وأمَّا آدابُ الرُّؤيا المكروهة فهي ستَّةٌ كما دلَّت عليها الأحاديث الصَّحيحة وهي: أ- أن يستعيذَ بالله من شرورها.
ب- أن يستعيذ بالله من الشيطان. ج- أن ينفث ثلاثًا عن شماله. د- لا يخبر بها أحدًا. هـ- يتحول إلى جنبه الآخر. و- يقوم يتوضأ ويصلي (1). (1)انظر فتح الباري (12/459).
(1)رواه البخاري برقم (6987)؛ ومسلم (2264). (2)أخرجه مسلم برقم (2263). (3)المفهم لما أشكل من تلخيص كتاب مسلم 6/14.
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