Sūrat al-Qāriʻah is the 101st chapter (sura) of the Quran with 11 verses. This chapter takes its name from its first word "qariah", referring to the Quranic view of the end time and eschatology. "Qariah" has been translated to calamity, striking, catastrophe, clatterer, etc. According to Ibn Kathir, a traditional exegete, Al-Qariah is one of the names of the Day of Judgement, like Al-Haaqqa, At-Tammah, As-Sakhkhah and others. After a picturesque depiction of judgement day in first 5 ayaat, next 4 ayat describe that Allah's Court will be established and the people will be called upon to account for their deeds. The people whose good deeds will be heavier, will be blessed with bliss and happiness, and the people whose good deeds will be lighter, will be cast into the burning fire of hell. The last 2 ayaat describe Háwíyah in similar emphatic way as Al-Qariah was emphasized in the beginning.
Sūrat al-Insān or Sūrat ad-Dahr is the 76th chapter (sura) of the Quran with 31 verses (ayat).
Esoteric interpretation of the Quran, taʾwīl (تأويل), is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. It was a synonym of conventional interpretation in its earliest use, but it came to mean a process of discerning its most fundamental understandings. Esoteric interpretations do not usually contradict the conventional interpretations; instead, they discuss the inner levels of meaning of the Quran.
Al-Mizan fi Tafsir al-Qur'an, more commonly known as Tafsir al-Mizan or simply Al-Mizan (الميزان), is a tafsir written by the Shia Muslim scholar and philosopher Allamah Sayyid Muhammad Husayn Tabataba'i (1892–1981).
Tafsir al-Qurtubi is a work of Qur'an exegesis by the classical scholar Al-Qurtubi. Tafsir al-Qurtubi is also known as Al-Jami'li-Ahkam or Al-Jami' li Ahkam al-Qur'an or Tafsir al-Jami' .
Al-Tafsir al-Kabir, also known as Mafatih al-Ghayb, is a classical Islamic tafsir book, written by the Persian Islamic theologian and philosopher Muhammad ibn Umar Fakhr al-Din al-Razi (1149–1209). The book is an exegesis and commentary on the Qur'an. Originally it was named Mafatih Al-Ghayb, however it was nicknamed as Tafsir Al-Kabir. At 32 volumes, it is larger than the 28-volume tafsir of At-Tabari named Jami' Al-Bayan. It is not unusual for contemporary works to use it as a reference.
One of [his] major concerns was the self-sufficiency of the intellect. [...] [He] believed [that] proofs based on tradition (hadith) could never lead to certainty (yaqin) but only to presumption (zann), a key distinction in Islamic thought. [...] [However] his acknowledgement of the primacy of the Qur'an grew with his years. [...] [Al-Razi's rationalism] undoubtedly holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation. In his later years, he also showed interest in mysticism, although this never formed a significant part of his thought.
Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur is a Sunni tafsir recognized as authoritative, written by the prominent Imam Jalal al-Din al-Suyuti (d. 911 AH, who also co-wrote the Tafsir al-Jalalayn. The exegesis explains each passage of the Qur'an by the reports and narrations from the Islamic prophet Muhammad, his Companions and the immediate generations following the Companions. Suyuti compiled all the reports and narrations that he could gather for each particular passage - even contradictory reports, as can be seen in the narrations gathered explaining verse 33:33:
Ar-Rūh al-Ma'ānī fī Tafsīri-l-Qur'āni-l-'Aẓīm wa Sab'u-l-Mathānī is a 30-volume tafsir of the Qur'an, authored by the 19th-century Iraqi Islamic scholar Mahmud al-Alusi.
Ma'ariful Qur'an is an eight-volume tafsir (exegesis) of the Quran written by Pakistani Islamic scholar Mufti Muhammad Shafi (1897–1976). Originally written in Urdu, it is the most prominent work of its author.
Tafsir Numani is an exegesis on the Quran attributed to Muhammad Ibn Ibrahim Ibn Jafar al-Numani. The commentary is incorporated into Bihar al-anwar by Majlisi. The book does not include a continuous commentary on all the verses of the suras. It resembles to an introduction to another Tafsir such as Tafsir Qomi. Tafsir Numani is a series of traditions from Muhammad transmitted by Ali in order for Muhammad to clarify for Ali important issues about the form and content of the Quran. The book divides verses into categories such as al-nasikh wa l-mansukh, al-khass wa l-amm, al-rukhas min al-azaim, al-makki wa l-madani, ma fihi min ilm al-qada wa l-qadar, ma huwa baqi muharraf ani jihatihi and ma huwa ala khailaf tanzilihi. The significance of this work is in that it depicts verses based on which the Shia set its doctrines in the interpretation of various issues.
Tafsir Furat Kufi is an exegesis of the Quran by Furat Ibn Furat Ibn Ibrahim al-Kufi and is one of the oldest Shia Quranic commentaries. It is the most famous book of the author and is a commentary based upon traditions (Hadith). The traditions used by this book are mainly narrated either from Muhammad al-Baqir, Jafar al-Sadiq or Ali's disciples such as `Abd Allah ibn `Abbas, Mujahid and Asbagh Ibn Nubata; although there are some that relate to one of the companions of Muhammad. Tafsir Furat Kufi is similar to Tafsir Ayyashi and Tafsir Qomi in that it is selective in offering commentary on Quranic verses. Unlike the two mentioned Tafsirs however, Tafsir Furat Kufi has a Shia Islam outlook and focuses only on verses that include Shia allusions. Tafsir Furat Kufi can be titled an Imami exegesis in all aspects. It has been cited extensively by many Shia scholars of later generations. For example, in his introduction to Bihar al-Anwar, Majlisi counts Tafsir Furat Kufi among the most important sources for his composition. Many old manuscripts of Tafsir Furat Kufi are found in Iran and Iraq.
Tafsir Noor is an exegesis on the Quran by Iranian cleric Mohsin Qara'ati in Persian. The book has 12 volumes and won "Book of the Year Award" in 1997 from the President of Iran. Before publishing his own commentary on Qur'an, the author was a contributing member of the Tafsir Nemooneh team. In the introduction, the author admits relying on older tafsir works, such as Majma' al-Bayan, Tafsir al-Kabir (al-Razi), Tafsir Noor al-Thaqalayn, Ruh al-Ma'ani, Tafsir al-Mizan, Fi Zilal al-Quran, Tafsir Safi, Atyab al-bayan, Tafsir Nemooneh and Tafsir Rahnama up to seventy percent; the rest he says are his own findings.
Tafsir Meshkat is an exegesis on Qur'an by contemporary Shia Islam scholar Mohammad Ali Ansari in Persian. The author has emphasized on the moral aspect in this commentary and is mainly written for common people. The book makes use of old and new Persian poems, as well as history, sociology and other scientific observations. The author spends a fair amount of time in this commentary on the roots and meanings of the words used in the Qur'an.
Tafsir Imam Ja'far al-Sadiq refers to a collection of hadiths reportedly narrated by Ja'far al-Sadiq that comment on the verses of the Qur'an. The approach of these narratives is generally mystical. Initially, they were recited at Sufi circles in Kufa and Baghdad. The first person to have reported this collection is Abu Abd al-Rahman Sulami as part of his Hadaiq al-Tafsir. While Sulami provides parts of the hadiths, Khargushi provides some other in his Arais al-Bayan fi Haqaiq al-Quran Ruzbihan Baqli.
Anwar al-Tanzil wa-Asrar al-Ta'wil, better known as Tafsir al-Baydawi, is one of the most popular classical Sunni Qur'anic interpretational works (tafsir) composed by the 13th-century Muslim scholar al-Baydawi.
