Tafsir

Tafsir (Arabic: تفسير‎, tafsīr, "interpretation") is the Arabic word for exegesis or commentary, usually of the Qur'an.

Major Tafsīrs of the Quran include:

• Muḥammad ibn Jarīr al-Ṭabarī (838-923 CE): Tafsīr al-Ṭabarī.

• Ibn Kathīr (1301-1373 CE): Tafsīr ibn Kathīr - A classic tafsīr, considered to be a summary of the earlier tafsīr by Ibn Jarīr al-Ṭabarī. It is especially popular because it uses ḥadīth to explain each verse and chapter of the Quran.
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• Fakhruddīn al-Rāzī (865-925 CE): Mafātīḥ al-Ghayb ('Keys to the Unseen') also known as Al-Tafsīr al-Kabīr ('The Great Exegesis')
  

• Yahyā ibn Ziyād al-Farrā': Ma'ānī al-Qur'ān (The Meanings of the Quran).

• Qāḍī Abū Sa'ūd al-Ḥanafī: Irshād al 'Aql as-Salīm ilā Mazāyā al-Qur'ān al-Karīm also known as Tafsīr Abī Sa'ūd.
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• Imām Abū 'Abdullāh ibn Aḥmad al-Qurṭubī (1214-1273 CE): Al-Jāmi' li-Aḥkām al-Qur'ān ('The Collection of Quranic Injunctions') by the famous Mālikī jurist of Cordoba, in Andalucia. This ten-volume tafsīr is a commentary on the Quranic verses dealing with legal issues. Although the author was a Mālikī, he also presents the legal opinions of other major schools of Islamic jurisprudence; thus it is popular with jurists from all of the schools of Islamic law. One volume of this tafsīr has been translated into English by Aisha Bewley.
  
  * Aḥmad ibn Muḥammad al-Tha'labī (died 427 AH / 1035 CE): Tafsīr al-Tha'labī, also known as al-Tafsīr al-Kabīr ('The Great Commentary').
  
  * Qaḍi Abū Bakr ibn al-'Arabī: Aḥkam al-Qur'ān
  
  * Al-Jaṣṣāṣ: Aḥkam al-Qur'ān ('The Commands of the Quran')
  
  * Maḥmūd Ālūsī al-Ḥanafī: Tafsīr Rūḥ al-Ma'ānī fī Tafsīr al-Qur'ān al-'Azīm wa al-Saba' al-Mathānī ('The Spirit of Meanings on the Exegesis of the Sublime Quran and the Seven Oft-repeated [Verses]') - often abbreviated to Rūḥ al-Ma'ānī.
  
  * Ismā'īl Haqqī al-Bursawī: Rūḥ al-Bayān
  
  * Ibn 'Ajībah: Al-Baḥr al-Muḥīṭ ('The Encompassing Ocean'), generally known as Tafsīr ibn 'Ajībah
  
  * Ma'ālim al-Tanzīl- by Ḥasan bin Mas'ūd al-Baghawī (died 510 AH/1116 CE) also known widely as Tafsīr al-Baghawī
  
  * Abu al-Qāsim Mahmūd ibn 'Umar al-Zamakhsharī (died 1144 CE): Al-Kashshāf ('The Revealer').
  
  * 'Abdullāh bin 'Umar al-Baiḍāwī (died 685 AH/1286 AD) - Anwār al-Tanzīl, also famous as Tafsīr al-Bayḍāwī
  
  * Al-Muḥarrar al-wajīz fī tafsīr al-kitāb al-ʿazīz ('The Concise Record of the Exegesis of the Noble Book') - commonly known as Tafsīr ibn 'Aṭiyyah
  
  * Zad al-Masir fi ‘Ilm al-Tafsir - Written by the great Ḥanbalī polymath Ibn al-Jawzi.
  
  * Tafsīr an-Nasafī - Written by the great Hanafi theologian al-Nasafī and published in two volumes.
  
  * Tafsīr Abī Ḥayyān also called Al-Baḥr al-Muḥīṭ
  

• "Tafsīr al-Jalālayn" ('The Commentary of the Two Jalāls') - This Arabic tafsīr was begun by Jalāluddīn al-Maḥallī (in 1459), and was subsequently completed, in the same style, by his student, the famous Shāfi'ī Sheikh Jalāluddīn al-Suyūṭī (died 911 AH/1505 CE), who completed it in 1505. Jalālayn is very popular with Muslims all over the world due to its simplicity. It has also been translated completely by Aisha Bewley.

• Al-Durr al-Manthūr fī al-Tafsīr bi-l-Ma'thūr ('The Threaded Pearl Concerning Commentary Based on Traditions'), also by Jalāluddīn al-Suyūṭī.
  

Modern Writers of Tafsīrs (Mufassirūn):

* Dr Syed Hamid Hasan Bilgrami: Fuyuooz ul-Qur'ān ('Benevolences of Quran') in Urdu.

* 'Allāmah Ghulām Rasūl Sa'īdī:

* 'Allamah Sayyid Pīr Muhammad Karam Shāh al-Azharī: A great scholar of the last century, wrote one of most accepted Urdu commentaries, Ḍiyā' al-Qur'ān ('The Light of the Quran')[

* Allāmah Sayyid Sa'ādat 'Alī Qādarī: Elder brother of Muftī Justice Sayyid Shujā'at 'Alī Qādarī, has written an Urdu tafsīr, entitled Yā'ayyuhalladhīna Āmanū

* Muftī Muhammad Shafī': Ma'ārif-ul Qur'ān

* Bahr-ul-Uloom Muhammad Abdul Qadeer Siddiqi Qadri Hasrat: Tafseer-e-Siddiqui

• Sayyid Quṭb: Fī Zilāl al-Qur'ān ('In the Shade of the Quran') in Arabic. - Many praise it as a modern tafsīr, but at the same time, many critics including some sunni scholars say that Quṭb had little Islamic knowledge, and wrote his commentary according to his own opinion. It has also been attacked for not following the style of classical tafsīrs.

• Sayyid Abul A'lā Maudūdī: Tafhīm al-Qur'ān ('Understanding of the Quran'), a six-volume tafsir, written in Urdu. The English translation was released as Towards Understanding the Qur'an, and it was also translated into Malayalam and Kannada.

• Amīn Ahsan Islāhī: Tadabbur-i Qur'ān - written in Urdu by Indian/Pakistani scholar. Based on the idea of the nazm (thematic and structural coherence) in the Quran.[2]

* Ghulam Ahmad Pervez: Matalib-ul-Furqān

* Muḥammad al-Ghazzālī, a recent Egyptian scholar who died in 2001 (not the Imām al-Ghazālī): "A Thematic Commentary on the Qur'an"

* Bediuzzaman Said Nursi began to write a tafsīr called Isharat al I'jaz (Signs of Miraculousness)

* Allāmah Sayid Muḥammad Ḥusayn al-Ṭabāṭabā'ī: Tafsīr Al-Mīzān

* Al-Habib Muhammad Ridwan Al-Jufrie wrote Tafsir Al-Jufrie Baina Tafwidh Wa Ta'wil

* Tahir ul Qadri: Irfan ul Quran - Available both in English and in Urdu, by prominent scholar Tahir ul qadri.

http://en.wikipedia.org/wiki/Tafsir

Vadakkekad village office WELL

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Ihya Effects

My new blog - http://ihyaeffects.blogspot.com/

The Best

This is about the list of best films and novels.

This page contains the list of best world cinema from various perspective.
http://en.wikipedia.org/wiki/Films_considered_the_greatest_ever

American Film Institutes (AFI) listed top 100 cinemas ever produced by Hollywood (American films). The first list has been published in 1998 and and 10th anniversary edition came in 2008
http://en.wikipedia.org/wiki/AFI%27s_100_Years..._100_Movies_%2810th_Anniversary_Edition%29

Another list from AFI - top 10 in 10 genre
http://en.wikipedia.org/wiki/AFI%27s_10_Top_10

Now books...

Modern Library published the list of 100 best novels and another list of 100 best non-fiction. That can be found here - http://www.randomhouse.com/modernlibrary/100bestnovels.html and http://www.randomhouse.com/modernlibrary/100bestnonfiction.html
A consolidated info about Modern Library and the list above mentioned can be found here - http://en.wikipedia.org/wiki/Modern_Library

Another page in wikipedia that is interesting is the list of best selling books where in Bible tops the one - http://en.wikipedia.org/wiki/List_of_best-selling_books

American beauty

It tells the story of a family living in a happy neighbourhood in a peaceful suburb of America. But the fact is that the main character Lester is deep down depressed and considered him as boring and unsuccessful. He eventually decides to cut loose the things which worries him. He quits the job blackmailing his boss and got a hefty leaving package. He changed the attitude towards his wife and daughter. He started working-out to impress his daughter's girl-friend Angelina. But everything ended in a disaster eventhough he felt GREAT at the end of his life.

If I extrapolate the story further the climax, the life of the rest of the characters would never be the same as before. Its a collapse.

In America, liberalism empowered the private life like the social and economic situation there. Few of the finest achievement of liberalism is the evolution of human rights as basic rights and the rise of feminism. The traditional family life was under the tyranny of patriarchy. And it is these movement emancipated the society from the shackles of subjugation.

But when it came to the cases of traditional institutions like marriage and family, looks like it resulted in its collapse. Individual freedom seldom goes in line with each others in the family. And that might have ended up in the collapse of those institutions.

Lets look at whats happening in the traditional societies in India. Following Patriarchy model by the rural india(1) ensures the continuity of the institution of marriage and family. But this comes at the cost of individual freedom. And because of that, it cannot be taken as the alternative that society needs. No empowered individual will be ready to accept the subjugative patriarchy model as their lifestyle.

Following is what I think as the solution for the crisis(2). Man(3) can take the responsibility of the family where he nurtures his own individual freedom and other households. He and others take the path of Sabr - sacrifice - and attain happiness in their life. And also this might save the institution of family. This solution is inspired from the new age Islam.

Epilogue:
I love my family.

--

(1) It is applicable to urban families that practising patriarchy.

(2) Solutions are never conclusive. It might evolve as I mature through my life.

(3) Here "man" can be best substituted by I as a person

Islam and Liberty - Mohamed Charfi

I got to know about the book from Frontline article - http://www.frontline.in/fl2313/stories/20060714000607800.htm

The author, Mohamed Charfi is a professor in law and served as Education minister of Tunisia.

Introduction and first chapter explain the facts and consequence of fundamentalism.

In second chapter which is the best in this book dissects the Islamic law - Sharia. He took the case of punishment for apostasy - death penalty. It was formalized based on a prophet's tradition - hadith. And motivation to carry out that was more of political reasons. Likewise he took most of the controversial rulings of Shariah.

He then logically and authoritatively concludes that Muslim law is anachronistic and were best for that time. Later Sharia remained stagnant and Ulema (scholar) attributed divinity to it. All later research were crushed and Tartaric attack (under Chengis Khan) on Abbaside killed eminent thinkers of that time. This led ulema to shut the door of Ijtihad (research) because they were afraid that they will never able to raise to the level of their predecessors.

Mutazziltes were crushed and the works of Avicenna, Averroes and the likes were burnt and lost in history.

Muslim thinkers in the late 18th and early 19th century did elaborative study on this subject and came to a point that Islam doesn't propose any totalitarian divine law for mankind

Author's answer for contemporary plural society is secularism. And Islam should be taken to private sphere.

Third chapter deals about the notion of Islamic state.

Author states that in Madeena there was no Islamic state formed under prophet. Actual Islamic state took birth with the caliphate of Aboobacker and flourished in the reign of Umar

Two more points from the same chapter.

After Jesus' crucification, his followers took the principle of rendering unto Ceasor that which Ceasor's and unto God that which God's. Author states that it was not a tactic rather a fundamental doctrine.

Erdogan's Justice and Development party in Turkey explicitly accepted secularism. And it doesn't refer Sharia nor describes itself as Islamist. Author takes this case as a point that Islam can co-oexist with secularism, modernity and democracy.

Fourth chapter puts forth education policy to achieve the above said social changes.

All in all this book was a wonderful read.