Tafasir Al Quran

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Tafasir Al Quran (Persian: تفاسیر قرآن) are collections of books as commentaries on the Quran, written by Mulla Sadra.

Contents

Mulla Sadrā

Ṣadr ad-Dīn Muḥammad Shīrāzī, also called Mulla Sadrā (Persian : ملا صدرا; also spelled Molla Sadra, Mollasadra or Sadr-ol-Mote'allehin; Arabic : صدرالمتألهین) (c. 1571/2 – 1640), was an Iranian Shia Islamic philosopher, theologian and ‘Ālim who led the Iranian cultural renaissance in the 17th century. According to Oliver Leaman, Mulla Sadra is arguably the single most important and influential philosopher in the Muslim world in the last four hundred years. [1] [2] Mulla Sadra brought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, [3] although his existentialism is not to be readily compared to Western existentialism. His was a question of existentialist cosmology as it pertained to Allah, and thus differs considerably from the individual, moral, and/or social, questions at the heart of Russian, French, German, or American Existentialism. Mulla Sadra's philosophy synthesized Avicennism, Shahab al-Din Suhrawardi's Illuminationist philosophy, Ibn Arabi's Sufi metaphysics, and the theology of the Ash'ari school and Twelvers. [4]

Commentries

Among Quran commentaries, Sadra's interpretation are considered eminent and valuable.[ citation needed ] His interpretation of the Quran covers only some of the verses and chapters. Sadra first showed a linguistic and semantic discussion in the beginning of every chapter and verse. He refers to philosophical problems in the verse and afterwards tries to explain it. He marks the beginning of his interpretation of each verse with the main title and names the successive stages of his philosophical discussions with secondary titles such as "inspirational unveiling", "explanation and expansion", "merciful wisdom", and "note".

According to Fazl Al Rahman, Sadra's religious works were written probably after maturing his philosophical thought. [5] Hosein Nasr marks the commentaries as an important sample of hermeneutic and esoteric interpretation. [6]

These interpretations are based on philosophical, gnostic and intuitive approaches. In fact these interpretations written during the different parts of his life. This collection, which amounts to 8 volumes, is among the Shia heritages of Tafsir.

Contents

The first part is concerned with the interpretations of Surat Fatiha al-Kitab. Mulla Sadra there referred to hadiths and other resources for interpreting these Surah . [7] The second part is concerned with the interpretation of chapter al-Baqarah from verse 1 to verse 22. According to Sadra, God created everything in the universe of form and its equivalents in the universe of meaning. [8]

The third and fourth volumes were concerned with chapters of Baqarah. Sadra interpreted the 45 verse, referring to meaning and concept of transmigration and its explanations. He mentioned the aims of the verse. [9]

In the fifth volume, Sadra interpreted two eminent verses, namely Ayat al-Kursi and Ayat an-Noor. He reminded those who do not care about the meaning of Verses that changing the concepts of words lead to confusions. Therefore According to him, we mjust interpret Quran in the same way that ordinary people understand it. In the interpretation of verse an-Noor, Mulla Sadra examined problems such as the meaning of light and other subjects. [10]

He discusses the interpretation of as-Sajda and al-Hadid chapters in the sixth volume. He tried to follow his methods applied in interpreting the other verses, beginning with semantic subjects and considering philosophical problems. [11]

He devoted his 7th and 8th volumes to the interpretation of Chapter Ya-seen. [12] The other commentaries by Sadra are as follows: Interpretation on Surah 56 (al-Waqi'ah), Surah 57 (Al-Hadid); Surah 62 (al-Jumu'ah); Surah 65 (al-Talaq); Surah 86 (al-Tariq); Surah 87 (al-A'la); Surah 93 (al-Duha) and Surah 99 (al-Zilzal). [13]

Related Research Articles

Tafsir refers to an exegesis, or commentary, of the Quran. An author of a tafsir is a mufassir. A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will in Islam.

<span class="mw-page-title-main">Shihab al-Din Yahya ibn Habash Suhrawardi</span> Persian philosopher and founder of the school of Illuminationism

Shihāb ad-Dīn" Yahya ibn Habash Suhrawardī (1154–1191) was a Persian philosopher and founder of the Iranian school of Illuminationism, an important school in Islamic philosophy. The "light" in his "Philosophy of Illumination" is the source of knowledge. He is referred to by the honorific title Shaikh al-ʿIshraq "Master of Illumination" and Shaikh al-Maqtul "the Murdered Master", in reference to his execution for heresy. Mulla Sadra, the Persian sage of the Safavid era described Suhrawardi as the "Reviver of the Traces of the Pahlavi (Iranian) Sages", and Suhrawardi, in his magnum opus "The Philosophy of Illumination", thought of himself as a reviver or resuscitator of the ancient tradition of Persian wisdom. Suhrawardi provided a new Platonic critique of the peripatetic school of Avicenna that was dominant at his times, and that critique involved the fields of Logic, Physics, Epistemology, Psychology, and Metaphysics.

<span class="mw-page-title-main">Al-Fatiha</span> First chapter of the Quran

Al-Fatiha is the first chapter of the Quran. It consists of seven verses which consist of a prayer for guidance and mercy.

<span class="mw-page-title-main">Muhammad Husayn Tabataba'i</span> Iranian scholar, theorist, philosopher (1903–1981)

Muhammad Husayn Tabataba'i was an Iranian scholar, theorist, philosopher and one of the most prominent thinkers of modern Shia Islam. He is perhaps best known for his Tafsir al-Mizan, a twenty-seven-volume work of tafsir, which he produced between 1954 and 1972. He is commonly known as Allameh Tabataba'i and the Allameh Tabataba'i University in Tehran is named after him.

<span class="mw-page-title-main">Mulla Sadra</span> Iranian Shia Islamic philosopher and theologian

Ṣadr ad-Dīn Muḥammad Shīrāzī, more commonly known as Mullā Ṣadrā, was a Persian Twelver Shi'i Islamic mystic, philosopher, theologian, and ‘Ālim who led the Iranian cultural renaissance in the 17th century. According to Oliver Leaman, Mulla Sadra is arguably the single most important and influential philosopher in the Muslim world in the last four hundred years.

Transcendent theosophy or al-hikmat al-muta’āliyah, the doctrine and philosophy developed by Persian philosopher Mulla Sadra, is one of two main disciplines of Islamic philosophy that are currently live and active.

Iranian philosophy or Persian philosophy can be traced back as far as to Old Iranian philosophical traditions and thoughts which originated in ancient Indo-Iranian roots and were considerably influenced by Zarathustra's teachings. According to the Oxford Dictionary of Philosophy, the chronology of the subject and science of philosophy starts with the Indo-Iranians, dating this event to 1500 BC. The Oxford dictionary also states, "Zarathustra's philosophy entered to influence Western tradition through Judaism, and therefore on Middle Platonism."

<span class="mw-page-title-main">Hadi Sabzavari</span> Iranian philosopher, mystic theologian and poet

Hadi Sabzavari or Hajj Molla Hadi Sabzavari was an Iranian philosopher, mystic theologian and poet.

The Verse of Light is the 35th verse of the 24th surah of the Quran (Q24:35).

<span class="mw-page-title-main">Mir Fendereski</span> Persian philosopher, poet and mystic

Mir Fendereski ‎ (1562–1640) was a Persian philosopher, poet and mystic of the Safavid era. His full name is given as Mir Abulqasim Mirfendereski. He lived for a while in Isfahan at the same time as Mir Damad, spent a great part of his life in India among yogis and Zoroastrians, and learnt from them. He was patronized by both the Safavid and Mughal courts. The famous Persian philosopher Mulla Sadra also studied under him.

<span class="mw-page-title-main">Fasad</span> Arabic term for moral corruption

Fasād is an Arabic word meaning rottenness, corruption, or depravity. In an Islamic context it can refer to spreading corruption on Earth or spreading mischief in a Muslim land, moral corruption against God, or disturbance of the public peace.

Hossein Ziai was a professor of Islamic philosophy and Iranian Studies at UCLA where he held the inaugural Jahangir and Eleanor Amuzegar Chair in Iranian Studies until his passing. He received his B.S. in Intensive Physics and Mathematics from Yale University in 1967 and a Ph.D. in Islamic Philosophy from Harvard University in 1976. Prior to UCLA, Ziai taught at Tehran University, Sharif University, Harvard University, Brown University, and Oberlin College. As Director of Iranian Studies at UCLA, where he taught since 1988, Ziai established an undergraduate major in Iranian in the Department of Near Eastern Languages and Cultures—the first such degree in North America—and developed the strongest and most rigorous Iranian Studies program in the U.S.

Illuminationism, also known as Ishrāqiyyun or simply Ishrāqi is a philosophical and mystical school of thought introduced by Shahab al-Din Suhrawardi in the twelfth century, established with his Kitab Hikmat al-Ishraq, a fundamental text finished in 1186. Written with influence from Avicennism, Peripateticism, and Neoplatonism, the philosophy is nevertheless distinct as a novel and holistic addition to the history of Islamic philosophy.

Kasr al-asnam al-jahiliyyah fi dhamm al-mutasawwifin. The word "mutasawwifin" referred to here is not used according to its usual meaning of one who follows Sufism but means one who pretends to follow it. In this treatise, Mulla Sadra criticizes the excesses of those in his day who, pretending to be Sufis, disregarded the Shari'ah and its teachings.

The Transcendent Philosophy of the Four Journeys of the Intellect, known as Four Journeys, is an extended compendium of Islamic philosophy written by the 17th century Islamic scholar, Mulla Sadra, In which he attempted to reach Sufism and prove the idea of Unity of Existence by offering a new intake and perspective on Peripatetic philosophy that was offered by Alpharabius and Avicenna in the Islamic world. The book explains his philosophy of transcendent theosophy. It was first published in print in 1865 in Tehran in four volumes, where it was accompanied by a commentary on three of the volumes by Hadi Sabzavari (1797–1893). To date, no notable, critical English translation of the book has been made.

The distinction between soul and spirit in the Quran and hadith has rarely been considered by commentators, so that these two words are used interchangeably and synonymously. However, some theologians and scholars of religious scripture insist on the difference between the soul and the spirit and their order of existence. This difference in philosophical discussions is of little concern because of its specific applications, but in Quranic culture the distinction is debatable. There are many reasons that have made this topic less controversial but the most important ones are the lack of scientific evidences, and the dispersion of ideas.

<span class="mw-page-title-main">Ali and Islamic sciences</span>

Ali ibn Abi Talib, the cousin and son-in-law of the Islamic prophet Muhammad, played a pivotal role in the formative early years of Islam. Later, after the death of Muhammad in 632 CE, through his numerous sayings and writings, Ali helped establish a range of Islamic sciences, including Quranic exegesis, theology, jurisprudence, rhetoric, and Arabic grammar. He also trained disciples who later excelled in gnostics, exegesis, theology, and jurisprudence. Numerous traditions, attributed to Ali, elucidate the esoteric teachings of the Quran, the central religious text in Islam. As the first Shia imam, he is also regarded in Shia Islam as the interpreter, par excellence, of the Quran after the death of Muhammad. Ali is considered a reliable and prolific narrator of prophetic traditions, while his own statements and practices are further studied in Shia Islam as the continuation of prophetic teachings. Ali is also viewed as the founder of Islamic theology. Some contributions of Ali to Islamic sciences are highlighted below.

References

  1. ↑ Leaman (2007), p.146
  2. ↑ Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640) by John Cooper
  3. ↑ Kamal, Muhammad (2006), Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., pp. 9 & 39, ISBN   0-7546-5271-8
  4. ↑ Leaman (2007), pp.146 and 147
  5. ↑ Rahman, Fazlur (1975). The Philosophy of Mullā Ṣadrā. State University of New York. p. 17. ISBN   9780873953009.
  6. ↑ Nasr, Seyyed Hossein (1978). Sadr Al-Din Shirazi and His Transcendent Theosophy. Institute for Humanities and Cultural Studies. p. 48.
  7. ↑ "Tafsir al-Quran al-Karim, vol. 1". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 29 September 2011.
  8. ↑ "Tafsir al-Quran al-Karim, vol. 2". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 19 January 2012.
  9. ↑ "Tafsir al-Quran al-Karim, vol. 4". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 19 January 2012.
  10. ↑ "Tafsir al-Quran al-Karim, vol. 5". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 19 January 2012.
  11. ↑ "Tafsir al-Quran al-Karim, vol. 6". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 20 January 2012.
  12. ↑ "Tafsir al-Quran al-Karim, vol. 7". Sadra Islamic Philosophy Research Institute. Tehran. Archived from the original on 19 January 2012.
  13. ↑ Nasr 1978, p. 48.
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