Relevant bibliographies by topics / Quran Commentary

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Quran Commentary'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Quran Commentary"

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Lukman, Fadhli. "Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (June 14, 2018): 95–120. http://dx.doi.org/10.14421/ajis.2018.561.95-120.

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The 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.]
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Ahmad Lutfi, Mujahid, Khairul Anuar Mohamad, Mohd Ikram Mohd Nawi, and Muhammad Zaid Shamshul Kamar. "Aplikasi Qirāāt Sebagai Petunjuk Dalam Tafsir Imam Al-Ṭabari: Kajian Surah Al-Baqarah." QIRAAT: Jurnal Al-Quran dan isi-isu kontemporari 4, no. 1 (June 30, 2021): 35–46. http://dx.doi.org/10.53840/qiraat.v4i1.7.

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The difference of qirāāt in the recitation of the Qur'an is a semantic and guide to the mufassirin in the process of interpreting the Qur'an. The process of tafsir al-Quran that has been done by the mufassirin certainly cannot be separated from the discussion about the difference of qirāāt, because its contained in the recitation of al-Quran itself. This paper discusses the role of qirāāt on the side of Imam al-Ṭabari in his tafsir Jāmi ’al Bayān’ An Ta’wīl Āyi al-Quran. This research was conducted through the text of the book based on surah al-Baqarah. The selection of this surah is significant because usually mufassirin make surah al-Baqarah as catalyst and stand in their book, based on the fact that it is the longest surah in the Quran and it is at the beginning after surah al-Fātiḥah. The type of research in this study is a library study and a book text study that has been conducted on tafsir Jāmi ’al-Bayān. The results of the analysis found that Imam al-Ṭabari presented qirāāt as a guide and semantic to the tafsir of the Qur’an. His methodology is based on the criteria of his choices in qiraat used between mutawātirah and syadhdhah, attributing qiraat to those who recite it, the role of tawjīh al-qirāāt in tafsir, and his commentary on the qirāāt mentioned by him.
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Davary, Bahar. "The Study Quran: A New Translation and Commentary." Horizons 43, no. 2 (November 8, 2016): 397–401. http://dx.doi.org/10.1017/hor.2016.108.

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The Study Quran is an impressive volume intended for scholars and teachers in various fields, as well as for students and general readers, both Muslim and non-Muslim. It is a vital addition to the existing translations of the Quran and to the not-so-vast body of commentaries on the Quran in the English language. The volume contains a comprehensive English translation and an extensive commentary on the entire Quran, as well as several essays on a range of topics, including Quranic ethics and law, branches of theology, death and dying, and art in the Quran. It includes useful appendices on hadith citations, a timeline of major events specified in the Quran, biographies of the commentators and the authors, a solid index, and a number of maps illustrating the ancient world and Arabia in the early years of Islam.
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Lane, Andrew J. "You can't tell a book by its author: A study of Muʿtazilite theology in al-Zamakhsharī's (d. 538/1144) Kashshāf." Bulletin of the School of Oriental and African Studies 75, no. 1 (February 2012): 47–86. http://dx.doi.org/10.1017/s0041977x11000358.

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AbstractThis article examines the Kashshāf, the Quran commentary of the Muʿtazilite al-Zamakhsharī (d. 538/1144). This involves: (1) the continuous reading of the commentary on two sūras; (2) the study of al-Zamakhsharī's commentary in the Kashshāf on Quranic passages used by him or his teacher Ibn al-Malāḥimī (d. 536/1141) in their theological treatises; and (3) an analysis of a report claiming that al-Zamakhsharī had begun his commentary with the blatantly Muʿtazilite statement: “Praise be to God who created the Quran”. The conclusion is that the results of the study of the commentary on the two sūras reflect the overall theological content of the Kashshāf and that to consider the Kashshāf to be a Muʿtazilite Quran commentary amounts more to looking at the theological school of its author and to accepting medieval hearsay than it does to drawing conclusions based on a detailed examination of the relevant sources.
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Dakake, Maria, and Joseph E. B. Lumbard. "Response to Karen Bauer’s Review of The Study Quran." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 123–27. http://dx.doi.org/10.35632/ajis.v35i1.822.

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In her review of The Study Quran in AJISS (34:4), Karen Bauer makes anumber of broad claims about the authors’ ideology and methodology, particularlyin producing the commentary that accompanies the translation.Her claims regarding the commentary, however, seem to be based on alimited reading of the text, which has led her to make a number of otherwiseinexplicable factual errors. For example, in assessing the SQ authors’selection, use, and representation of Islamic tafsīr sources in the commentary,she overlooks the note in the front matter entitled, “Understanding theCitations in the Commentary”—which makes it clear that, in the interest ofsaving space, the citation of various commentaries as sources for the opinionsmentioned in the Study Quran commentary is done through a systemof abbreviations, for which a key is provided on pages lvii-lix ...
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Jannah, Saadatul. "Tafsîr Khuluqun ‘Adzîm: A Methodological Studies." Refleksi 16, no. 2 (December 27, 2018): 233–51. http://dx.doi.org/10.15408/ref.v16i2.10194.

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Since 16th century until the recent age, study commentary is increasing gradually in Indonesia. It was characterized by the spirit of produce commentaries from scholars of Indonesia (pre-modern) such as works of Abd al-Raûf al-Sinkilî (Tarjumân al-Mustafid), Syaikh Nawawî (Tafsir Maraẖ Labid) and Aẖmad Sanusî (Tafsir al-Qurân al-Karîm), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society are to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusûf , one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzîm endeavors coloring Indonesian elucidation by creating distinctive work that is an interpretation of the Quran from the short chapters (Madanî) to the extended chapters (Makî). This article discovers specifically the explanation of the al-Mulk to find a methodology, sources, references and pattern of his works. This paper depicts qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsîr al-Azhâr and al-Miṣbah. Yunan interprets the Quran critically and decisively utilizing the color philosophy. He is able to convey the message of the Qur'an by using the correlation of the Quran (munâsabah al-Qurân bi al-Qurân) either on his work title or his clarification content. This article concludes that the better sources is preferred the more authentic the exegesis is and the more dominant the type of commentaries is the more pattern work is.
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Karim, Abdullah. "PENDEKATAN TAFSIR AL-QURAN DAN PERKEMBANGANNYA DALAM SEJARAH." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (March 1, 2016): 1. http://dx.doi.org/10.18592/jiu.v14i1.682.

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In the half second of 20th century, methodology of tafsir had developed very significant. Muhammad Husain al-Dzahabiy from Egypt, when he wrote his manuscript for his inauguration as a professor, al-Tafsr wa al-Mufassirn,in 1946, stated that there were three approaches of commentary of Qurn. They were al-Matsr, al-Maql, andal-Isyriy. Many people of the ulmul-Qurn scholars quoted his discovery then. Next, in 1966, the work ofMuhammad al-Fadhil bin Asyur from Tunisia, entitled al-Tafsir wa Rijaluh, had been publicated. In this work, hestated a little bit different from the previous that there were three approaches of commentary of Qurn; al-Atsariy, al-Nazhariy, and al-Naqdiy. His work have been important reference for the scholars of ulmul-Qurn then. Thiswriting is going to discuss about approaches in the commentary of Qurn as mentioned above.
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Abidin, Ahmad Zainal. "Shi’ite Ideology Bias in Al-Qummi Tafsir: Study of Ali Imran and Al-Nisa’ Chapters." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 2 (October 23, 2018): 185. http://dx.doi.org/10.14421/esensia.v19i2.1594.

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The study of political bias in Quranic commentary is of great interest following the contexts that led to its emergence. The verse of the Qur'an is often used as a legitimation of understanding in religious discourse. The study of al-Qummi's commentary explains how the verses of the Qur'an are understood in such a way by a person living in the certain context to favor the Shi'a school and attack its opponents. It also explains how the interpretation becomes a field of meaning contestation. This tendencies were found in al-Qummi commentary on Alu Imran and al-Nisa’ Surahs. The presence of such a biased interpretation can not be separated from the author's cultural and social political context as he lives in the midst of contests, rivalries and political intrigues of Muslim groups in a particular era in history.[Kajian tentang bias politik dalam tafsir Al-Quran sangat menarik dilakukan terkait konteks yang menyebabkan kemunculannya. Ayat Al-Qur'an sering digunakan sebagai legitimasi pemahaman dalam wacana agama. Dengan menggunakan pendekatan historis dan komparatif, studi terhadap tafsir al-Qummi ini menemukan bagaimana ayat-ayat Al Qur'an dipahami sedemikian rupa oleh seseorang yang hidup dalam konteks tertentu untuk mendukung madzhab Syiah dan menyerang lawan-lawan politik. Penafsiran yang demikian berbeda dengan Al-Qur ’an dan Tafsirnya karya dari Tim Kementerian Agama. Studi juga menemukan bagaimana tafsir al-Quran menjadi medan kontestasi makna antar kelompok. Kecenderungan ini ditemukan dalam penafsiran al-Qummi tentang surah Ali Imran dan al-Nisa’. Kemunculan interpretasi yang bias seperti itu tidak dapat dipisahkan dari konteks budaya dan sosial politik al-Qummi ketika ia hidup di tengah-tengah persaingan dan intrik politik antara kelompok Muslim di era tertentu dalam sejarah Islam.]
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Rozy, Fathur. "KITAB TADABBUR AL-QUR’AN KARYA BACHTIAR NASIR DALAM PERSPEKTIF EPISTEMOLOGI." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 1 (October 20, 2019): 24. http://dx.doi.org/10.14421/qh.2019.2001-02.

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This study aims to examine the epistemology of the tadabbur al-Qur’an by Bahctiar Nasir. This book can be said as the only work Ulama’ of Indonesian. The tadabbur al-Qur'an is almost rarely found in the works of Ulama and al-Qur’an experts, both classical and modern, the scholars more often use the term tafsir, whereas many are found in the text of the Quran is a command to “reflection” not interpret. This research is a library research and field research with a descriptive-analytical method to reveal the epistemology of tadabbur al-Qur’an by Bachtiar Nasir. The conclusions of this study, namely: first, the concept of tadabbur al-Qur’an by Bachtiar Nasir is not much different from the books of commentary in general, the difference is only the addition of reflection or tadabbur at the end of each interpretation of the verse. This tadabbur al-Qur’an book when referring to the 10 steps of the tadabbur concept cannot be categorized as a tadabbur al-Qur’an book because both the content and the systematic writing are not much different from other interpretations. Keyword: Reflection, Bachtiar Nasir, Tafsir, Epsitemology
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Drury, Abdullah. "The Study Quran: A New Translation and Commentary." Islam and Christian–Muslim Relations 27, no. 4 (March 11, 2016): 493–95. http://dx.doi.org/10.1080/09596410.2016.1148886.

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Dissertations / Theses on the topic "Quran Commentary"

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Lawson, Benjamin T. "The Qurʾan commentary of Sayyid ʻAlî Muḥammad, the Bab /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72104.

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The Babi religion had, during its brief life, a tremendous impact on Iranian society. Its founder, Sayyid $ sp{ rm c}$Ali Muhammad, the Bab (1819-1850) wrote a great many works of several kinds. Of his major writings, the two earliest are partial commentaries on the Qur'an. The following study examines these two remarkably different commentaries in an attempt to appreciate the Bab's attitudes towards the Qur'an, Islam, and himself. The earliest work, the Tafsi r surat al-baqara, was written before the Bab had publicized a claim to messiahship. In the Tafsi r surat Yusuf, written only a short time later, this claim is made explicit. The radical difference in the style of the two commentaries, which may be seen as a reflection of a development in the Bab's perception of himself, is analyzed.
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Brown-deVost, Bronson [Verfasser]. "Commentary and Authority in Mesopotamia and Qumran / Bronson Brown-deVost." Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.

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Lane, Andrew N. "Abd al-Ghani al-Nabulusi's (1641-1731) commentary on Ibn Arabi's 'Fusus al-Hikam' : an analysis and interpretation." Thesis, University of Oxford, 2001. https://ora.ox.ac.uk/objects/uuid:533fc636-91c8-42fd-a40b-ac9771ad591c.

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This thesis is an analysis and interpretation of six chapters from al-Nabulusi's commentary. One of these is an account of his intentions for writing the commentary and the other five are commentaries on parts of the Fusus al-hikam. These chapters chosen from al-Nabulusi's commentary treat important subjects in the Fusus al-hikam which exemplify Ibn 'Arabi's thought particularly well. They are concerned with certain issues which were perceived to have a special importance in the Islamic religious tradition. One issue, for example, is that of Pharaoh's profession of faith which was a prominent subject of debate and discussion in Islamic literature. Ibn 'Arabi's position on this was severely criticised by many. The thesis argues that there are four ways in which to appreciate the commentary's intellectual and religious outlook: first, with respect to its approach to Ibn 'Arabi's ideas; second, with respect to its use of Qur'an and hadith in the specific context of developing an independence from Ibn 'Arabi's thought and in the general context of Qur'anic exegesis; third, in its use of language, narrative and metaphor, finally, in its legal approach towards the issue of Pharaoh's faith evincing arguments similar to those of Ibn 'Arabi, but not identical, and, like Ibn 'Arabi, adopting positions different from those of the wider Islamic religious tradition. The thesis demonstrates that the commentary's significance can be appreciated in two historical contexts: the anti-Ibn 'Arabi tendency manifest in late 17th century Damascus; and the enduring tradition of polemics surrounding Ibn 'Arabi's thought.
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Zadeh, Ensieh Nasrollahi. "The Qur'an commentary attributed to Imām Ja'far Ṣāsiq (A.S) : a study of its dating and interpretive method." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.403561.

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Aiblu, Salem. "L’influence de la doctrine chafi'îte sur Abû Hayyan al-Nahwî dans son commentaire Tafsîr al-Bahr al-Muhît." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20004/document.

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Ce travail porte sur l’influence doctrinale d’al-ŠâfiÝî sur Abû Íayyân al-naÎwî, dans son grand commentaire du Coran intitulé : Tafsîr al-BaÎr -al-MuÎîÔ. Pour comprendre sa démarche herméneutique, nous consacrons une partie importante à sa vie et à sa production intellectuelle. Nous étudions l’œuvre exégétique d’Abû Íayyân : nous démontrons comment sa méthode d'analyse et sa conception de la langue arabe et du Coran sont influencées par Al-ŠâfiÝî et son école juridique. Nous approfondissons les aspects sémantiques, lexicaux et grammaticaux de son analyse exégétique, et traitons aussi des phénomènes de polysémie, de synonymie et de mots à sens opposé. Nous abordons également la conception et les apports d' Abû Íayyân dans le domaine de la rhétorique, de la métonymie, de la sémantique grammaticale (Ýilm al- maÝânî) et de la science des ornements du discours (Ýilm al- badîÝ)
This research deals with al-ŠâfiÝî's influence upon Abû Íayyân al-naÎwî 's doctrine, in his Great Commentaries of the Holy Quran entitled : Tafsîr al-BaÎr -al-MuÎîÔ. We understand his hermeneutic approach through an extensive analysis of his life and of his intellectual creation. We study Abû Íayyân's exegetical works : we show how far his analytic process and his conception of the Arabic language and of the Holy Quran are influenced by al-ŠâfiÝî and his juridic school of thought. We scrutinize the semantic, lexical and grammatical components of his approach, including polysemous, synonymous and opposite words. We analyse Abû Íayyân's conception and contribution in the fields of rhetoric, metonymy, grammatical semantics (Ýilm al- maÝânî) and in the science of ornemental speech (Ýilm al- badîÝ)
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Ally, Shabir. "The Culmination of Tradition-based Tafsīr: The Qurʼān Exegesis al-Durr al-manthūr of al-Suyūṭī (d. 911/1505)." Thesis, 2012. http://hdl.handle.net/1807/35061.

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This is a study of Jalāl al-Dīn al-Suyūṭī’s al-Durr al-manthūr fi-l-tafsīr bi-l-ma’thur (The scattered pearls of tradition-based exegesis), hereinafter al-Durr. In the present study, the distinctiveness of al-Durr becomes evident in comparison with the tafsīrs of al-Ṭabarī (d. 310/923) and Ibn Kathīr (d. 774/1373). Al-Suyūṭī surpassed these exegetes by relying entirely on ḥadīth (tradition). Al-Suyūṭī rarely offers a comment of his own. Thus, in terms of its formal features, al-Durr is the culmination of tradition-based exegesis (tafsīr bi-l-ma’thūr). This study also shows that al-Suyūṭī intended in al-Durr to subtly challenge the tradition-based hermeneutics of Ibn Taymīyah (d. 728/1328). According to Ibn Taymīyah, the true, unified, interpretation of the Qurʼān must be sought in the Qurʼān itself, in the traditions of Muḥammad, and in the exegeses of the earliest Muslims. Moreover, Ibn Taymīyah strongly denounced opinion-based exegesis (tafsīr bi-l-ra’y). By means of the traditions in al-Durr, al-Suyūṭī supports several of his views in contradistinction to those of Ibn Taymīyah. Al-Suyūṭī’s traditions support the following views. First, opinion-based exegesis is a valid supplement to tradition-based exegesis. Second, the early Muslim community was not quite unified. Third, the earliest Qur’ānic exegetes did not offer a unified exegesis of the Qur’ān. Fourth, Qur’ānic exegesis is necessarily polyvalent since Muslims accept a number of readings of the Qur’ān, and variant readings give rise to various interpretations. Al-Suyūṭī collected his traditions from a wide variety of sources some of which are now lost. Two major exegetes, al-Shawkānī (d. 1250/1834) and al-Ālūsī (d. 1270/1854), copied some of these traditions from al-Durr into their Qur’ān commentaries. In this way, al-Suyūṭī has succeeded in shedding new light on rare, neglected, and previously scattered traditions.
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Elkoly, Mohammed Hassan Mohamed. "Sharḥ Lubāb al-nuqūl fī asbāb al-nuzūl [ṣafwa al-taʻlīqāt al-mutaʻllīqāt bi-aḥwāl nuzūl al-Qurʼān]." Thesis, 2014. http://hdl.handle.net/10500/14305.

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The importance of this research is evident from the field related to it; namely, that of reports about circumstances for Qur’anic revelations. Without a comprehensive knowledge of it, many of the subtleties and nuances of Qur’anic discourse remain concealed from us. For this purpose, I used al-Suyuti’s "Lubab al-Nuqul fi Asbab al-Nuzul" for the pivotal and comprehensive role it occupies among works dealing with this discipline. Briefly, my methodology was the following: I first presented a summary of the author’s biography. Secondly, I edited the manuscript I had obtained of this book from the King Faisal Library in Riyadh, Saudi Arabia. Thirdly, I made comparisons between this version and numerous printed versions of this book in order to verify the authenticity of textual information I presented in this thesis by categorising Prophetic and other reports at the levels of their soundness and weakness so that the reader may obtain a firm insight into their status levels. Fourthly, I amended reports that al-Suyuti had omitted in relation to verses he had cited. Fifthly, I graded different reports on a topic according to established criteria in this subject; often reconciling them where it was possible. I interpreted verses in their general purport by indicating that the report/s relating to the circumstances for revelation was/were already embodied in their signification. I only deviated from this norm where I found that a body of reliable scholars had given preference to a particular report vis-à-vis a certain verse; in which case I adopted their opinion. Sixthly, I attached brief commentaries to relevant verses to enable the reader to gain a more comprehensive grasp of text within its context. Finally, I defined some peculiar terminology found in this book for the benefit of unfamiliar researchers.
Religious Studies and Arabic
D. Litt. et Phil. (Islamic Studies)
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Books on the topic "Quran Commentary"

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Ḥammād, Aḥmad Zakī Manṣūr. The opening to the Quran: Commentary & vocabulary reference of al-Fâtiḥa. Bridgeview, Ill: Quranic Literacy Institute, 1996.

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The essence of the Quran: Commentary and interpretation of surah al-fatihah. [S.l.]: ABC International Group, Inc., 1997.

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Fauz al-kabir fi usul al-tafsīr =: The principles of Quran commentary. Islamabad, Pakistan: National Hijra Council, 1985.

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al-Dihlawī, Walī Allāh. Al-Fauz al-kabir fi usul al-tafsir: The principles of Quran commentary. Islamabad, Pakistan: National Hijra Council, 1985.

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Aziz, Zahid. English translation of the Holy Quran: With explanatory notes : from the English translation and commentary of Maulana Muhammad Ali. Edited by Ali Mohamed 1878-1931. 2nd ed. Wembley: Ahmadiyya Anjuman Lahore, 2011.

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Aḥmad, G̲h̲ulām. Commentary on the Holy Quran: Compiled from the writings and pronouncements of the promised Messiah and Mahdi Hazrat Mirza Ghulam Ahmad of Qadian. London (16 Gressenhall Rd., SW18): London Mosque, 1986.

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Aḥmad, G̲h̲ulām. Commentary on the Holy Quran: Compiled from the writings and pronouncements of the promised Messiah and Mahdi Hazrat Mirza Ghulam Ahmad of Qadian. Tilford: Islam International Publications, 2004.

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Hoque, Zohurul. The translation and commentary on the Holy Qur-an. Centerville, OH: Holy Qur-an Pub. Project, 2000.

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Haeri, Fadhlalla. The heart of the Qur'an: A commentary on chapter 36: Surat Ya Sin. Reading: Garnet, 1993.

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Haeri, Fadhlalla. Four selected chapters of the Qur'an: A comentary on chapter 29: Surat Al-'Ankabut : chapter 55: Surat Al-Rahman : chapter 56: Surat Al-Waqi'ah : chapter 67: Surat Al-Mulk. Reading: Garnet, 1993.

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Book chapters on the topic "Quran Commentary"

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Gunasti, Susan. "Qur’an commentary in the nineteenth century." In The Qur’an between the Ottoman Empire and the Turkish Republic, 35–60. New York, NY : Routledge, [2019] | Series: Routledge studies in the Quran: Routledge, 2019. http://dx.doi.org/10.4324/9780429442759-3.

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"SALE'S PREFACE TO THE PRELIMINARY DISCOURSE AND TRANSLATION." In A Comprehensive Commentary on the Quran, 17–26. Routledge, 2013. http://dx.doi.org/10.4324/9781315012339-5.

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"SALE'S PRELIMINARY DISCOURSE." In A Comprehensive Commentary on the Quran, 27–300. Routledge, 2013. http://dx.doi.org/10.4324/9781315012339-6.

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"ENTITLED SURAT UL FÁTIHAT (THE PREFACE).: Revealed at Makkah." In A Comprehensive Commentary on the Quran, 301–4. Routledge, 2013. http://dx.doi.org/10.4324/9781315012339-7.

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"ENTITLED SURAT UL BAQR (THE COW).: Revealed partly at Makkah and partly at Madína." In A Comprehensive Commentary on the Quran, 305–406. Routledge, 2013. http://dx.doi.org/10.4324/9781315012339-8.

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"Introduction: The Classical Genre of Quran Commentary, Exegetical Authority, and Gender." In Gender and Muslim Constructions of Exegetical Authority, 1–29. BRILL, 2015. http://dx.doi.org/10.1163/9789004294448_002.

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"Entering the House of Glory." In Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary, 1–8. BRILL, 2018. http://dx.doi.org/10.1163/9789004385436_002.

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"Walāya." In Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary, 9–47. BRILL, 2018. http://dx.doi.org/10.1163/9789004385436_003.

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"Tetrads." In Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary, 48–75. BRILL, 2018. http://dx.doi.org/10.1163/9789004385436_004.

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"Heptads." In Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary, 76–115. BRILL, 2018. http://dx.doi.org/10.1163/9789004385436_005.

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