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1

Ahmad, Aziz, and Dr. Zia Ur Rehman. "Research and critical study of famous chains of ibn Abbas in Hadith relating to the interpretation of the Quran." Journal of Islamic Civilization and Culture 3, no. 01 (2020): 191–201. http://dx.doi.org/10.46896/jicc.v3i01.91.

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Ibn Abbas has many Hadiths in Tafseer. Most of these not sahih and authentic۔There is a book of tafseer attributed to him from these hadith which is known as “Tanvir Ul miqbas min tafseer e Inb Abbas”.It is Called “Tafsir Ibn Abbas”.in addition to this Tabri and Al talabi have also mentioned many hadiths from Ibn Abbas. But it is not certain that all the hadiths belong to Ibn Abbas as Imam Shafi said: “There is nothing more than a hundred authentic hadiths from Ibn Abbas in the Tafseer.” For this reason we need to recognize their becoming sahih, their weakness and their fabrication for separat
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2

Ramdan Mahesa, Kholik. "TAFSĪR TAHLĪLĪ (INTERPRETASI ANALITIS) QS. AL-FURQĀN [25]: 1-11." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 2, no. 1 (2021): 89–105. http://dx.doi.org/10.19105/revelatia.v2i1.4488.

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This paper examines the various interpretations of the tafsir scholars of surah al-Furqān. In the study of tafseer ('ulūm al-Qur'ān) there are several methods or ways of examining the contents of the al-Qur'an such as the Ijmali, Tahlīlī, Mauḍu'ī and muqaran methods. This study is focused on the interpretation of the tafsir scholars of surah al-Furqān [25]: 1-11 with the Tahlīlī Tafsir method approach. The author uses a literature study (Library Research) so that he finds findings on the interpretation of surah al-Furqān that the content in surah al-Furqān explains about monotheism towards All
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3

Sattar, Abdul, та Dr Malik muhammad kamran. "آیات احکام میں تفسیر تیسیر القرآن کا منہج و اسلوب". Al-Duhaa 3, № 01 (2022): 165–77. http://dx.doi.org/10.51665/al-duhaa.003.01.0163.

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Tafseer Taiseer-ul-Quran is comprised upon four volumes; current Tafseer of Moulana Abdul Rehman Killani is the first Tafseer of all Urdu Tafseer in which other verses of Quran and Sahih Hadith are most relied upon. Eighty percent of the Hadith are consulted from Bukhari and Muslim in it. The Hadith relating with the revelation of glory is also utilized to get the appropriate findings. An apologetic manner is avoided in this research work and it provides concise answers to irrational questions and objections. The main objective of this research is analyze the Tafseer of Moulana Abdul Rehman Ki
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Azizah, Ayu Nur, and Irta Fitriana. "A Case Study of qs.Al-ikhlas and qs.Al-bayyinah Tafseer Delivered by Nouman Ali Khan (A Pragmatics Approach)." Diglossia: Jurnal Kajian Ilmiah Kebahasaan dan Kesusastraan 10, no. 1 (2018): 48. http://dx.doi.org/10.26594/diglossia.v10i1.1501.

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Ayu Nur AzizahSekolah Menengah Pertama Sains Tebuirengnurazizah.ayu27@gmail.com Irta FitrianaUniversitas of Pesantren Tinggi Darul Ulum Jombangirtafitriana@fbs.unipdu.ac.id AbstrakPenelitian ini merupakan studi ilmu requests strategy pada Quran tafsir yang disampaikan oleh Nouman Ali Khan pada surah Al-Ihklas dan Al-Bayyinah menggunakan teori Blum-Kulka. Penelitian ini mengaplikasikan pendekatan pragmatik untuk menganalisis tipe dan pengaplikasian strategi-strategi request. Tujuan penelitian ini adalah; (1) untuk mengidentifikasi tipe request yang digunakan oleh Nouman Ali Khan pada pembelajar
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5

Uzair, Dr Muhammad, and Dr Muhmmad Nasir. "The academic characteristics and style of the “Tafseer-eKabeer” Imam Razi." Fahm-i-Islam 1, no. 2 (2018): 37–49. http://dx.doi.org/10.37605/fahm-i-islam.1.2.3.

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Imam Razi has earned a reliable name and fame in world of scholars. He was the great exponent of Islam and his famous and unique interpretive work on the Quran called “Tafseer Kabeer” is considered as remarkable and valuable work in the Muslim world. Originally it was named “Mafatih Al-Ghayb” however it was nicknamed as Tafsir Al-Kabir. Being a great research work, power of an argumentation and prudenciality, it is an incomparable Tafseer. Imam Razi was well versed, both in rationality and traditional religion. This commentary contains much of philosophical and intellectual interest. The natur
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6

Miftahuddin, Miftahuddin. "Declaring Tafseer for Humanity: Tafseer Methodology of Hassan Hanafi." Millati: Journal of Islamic Studies and Humanities 5, no. 1 (2020): 1–15. http://dx.doi.org/10.18326/mlt.v5i1.1-15.

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7

Saeed, Muhammad, and Rab Nawaz. "http://habibiaislamicus.com/index.php/hirj/article/view/165." Habibia Islamicus 5, no. 1 (2021): 1–12. http://dx.doi.org/10.47720/hi.2021.0501a01.

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Imam Shahab Uddin Al-Alusi(1270 AH) was aditinguished Scholar of 13th century Hijri and he is famous for his Tafseer “Roohul Maani fi Tafseer al Quran al Azeem wa Al-Sabe Al-Mathani” which is considered an encyclopedia of Tafseer due to its comprehensive exaetical discussion. This tafseer include most of the information of the previous exageses. Furthermore Imam Al- Aalusi in his tafseer has criticized and rectified other scholars in various issues with arguments, among them is especially Imam Fakhr Uddin Al-Razi (606 AH) the author of tafseer “Mafateeh ul Ghaib”. Famous by “Al-Tafseer ul -Kab
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8

Nazir, Asma, and Muhammad Ramzan Najam Barvi. "Urdu-30 The Method and Style of Tafsir Ruhul Bayan is Permissible." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (2021): 416–33. http://dx.doi.org/10.53575/urdu30.v5.02(21).416-433.

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Tafsir ruh ul bayan is one of the famous sufi tafseers of quran, popular in sunni scholors and often quoted from.the great turkish imam and wali of allah imam ismail haqqi al barousawi al naqashbandi (died 1127 ah) wrote tafsir of quran ruh al bayan fi tafseer al quran . It is available in 10 volumes . It has also been translated in urdu by mufti faiz ahmad owaisi. The author sheikh ismail haqqi was a great sheikh of naqashbandi mujaddidi order and belonged to the khalidi branch of this order . Ismail haqqi bursevi (1635.1725) imam khalid was born in 1776 and died in 1827 so as to how ismail h
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9

Embong, Abdul Hanis, Asyraf Haji Abd Rahman, Firdaus Khairi Abdul Kadir, et al. "A Research Design Based on The Framework of Tafseer Al-Fiqhiy (Quranic Juristic Commentary)." Academic Journal of Interdisciplinary Studies 11, no. 2 (2022): 391. http://dx.doi.org/10.36941/ajis-2022-0060.

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Research design is essential in constructing any conducted research. It is a plan, strategy and investigation structure in a particular element defined in accordance with research objectives. However, the current research design is based on the Conventional Research Method (CRM) which fails to address Islamic based researches. CRM and Islamic Research Method (IRM) are different in many features. As the first is claimed as being constructed based on a universal perspective, IRM is structured on the pertinent fundamentals of Islamic overview. Somehow, before its good rapport, CRM is considerably
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10

Ayu, Media Anugerah, Edi Irawan, and Teddy Mantoro. "Text mining approaches for analyzing an Indonesian tafseer and translation of the Holy Quran." Indonesian Journal of Electrical Engineering and Computer Science 25, no. 3 (2022): 1469–80. https://doi.org/10.11591/ijeecs.v25.i3.pp1469-1480.

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The Indonesian tafseer and translation of Holy Quran is an important source of information and knowledge for Indonesian muslims, since not many Indonesian muslims understand Arabic language in the Quran. However, the tafseer is full of the commentaries and explanation of each surah (chapter) and/or ayah (verse), which form a large document and not so easy to be accessed. Thus, the challenge is how to refer to both tafseer and translation in faster and accurate ways as one needs to always refer to them back and forth. Hence, this study proposes several text mining approaches, i.e. most frequent
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11

Mujtaba, Aqil, and Abu Bakar. "ELABORATION OF TASLIYAH VERSES: A HERMENEUTIC STUDY ON 'HĀSHIYAH AS-SĀWI ‘ALĀ TAFSĪR AL-JALĀLAIN." Jurnal Ilmiah Al-Mu'ashirah 21, no. 1 (2024): 80. http://dx.doi.org/10.22373/jim.v21i1.22380.

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The concept of ‘tasliyah’ in the Qur’an which means consolation or reassurance plays a significant role in Tafseer and has been extensively discussed by Islamic scholars. One of the important commentaries of the Qur’an examining this concept is 'Hāshiyah as-Sāwi 'alā Tafsīr al-Jalālain' by Ahmad al-Ṣāwī, an influential figure in Islamic education in Indonesia. This study aims to analyze the interpretation of tasliyah verses in the commentary and to find out how hermeneutics helps explain Ahmad al-Ṣāwī’s approach. This research uses a qualitative approach which includes hermeneutics, linguistic
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12

Raziq, Abdul, and Hafiz Amjad Hussain. "Exploring Nawab Siddique Hassan Khan's Quranic Contributions: An Examination of His Works on Quranic Studies." Journal of Religious and Social Studies 3, no. 02 Jul-Dec (2023): 82–94. http://dx.doi.org/10.53583/jrss06.05.2023.

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The Quran, revered as the divine constitution revealed by Allah Almighty, serves as a guiding light for humanity. Throughout history, scholars from various regions and epochs have dedicated themselves to unravelling its profound essence through diligent research. The Tehreek-e-Fehm-e-Quran, initiated by Hazrat Shah Wali Ullah, catalysed interpretative and pedagogical efforts among contemporary writers in the Indian subcontinent. Among the stalwarts devoted to the Quranic cause, Nawab Siddique Hassan Khan stands out, having authored over 222 books, including seven seminal works on Quranic studi
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13

Ayu, Media Anugerah, Edi Irawan, and Teddy Mantoro. "Text mining approaches for analyzing an Indonesian tafseer and translation of the holy Quran." Indonesian Journal of Electrical Engineering and Computer Science 25, no. 3 (2022): 1469. http://dx.doi.org/10.11591/ijeecs.v25.i3.pp1469-1480.

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<span lang="EN-US">The Indonesian tafseer and translation of Holy Quran is an important source of information and knowledge for Indonesian muslims, since not many Indonesian muslims understand Arabic language in the Quran. However, the tafseer is full of the commentaries and explanation of each surah (chapter) and/or ayah (verse), which form a large document and not so easy to be accessed. Thus, the challenge is how to refer to both tafseer and translation in faster and accurate ways as one needs to always refer to them back and forth. Hence, this study proposes several text mining appro
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14

Duman, Mehmet Zeki. "Tefsir'in Temel İlkeleri Çerçevesinde Kur'ân-ı Kerîm'de "Ehl-i Beyt"." Marife 4, no. 3 (2004): 7–35. https://doi.org/10.5281/zenodo.3343511.

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<b>Ahl al-Bayt in the Qur'an Within the Context of Main Principles of Tafseer</b>In this article, the roots of term "Ahl al-Bayt" have been discussed just from the Qur'anic point of view. In order to follow a scientific way and also our approaches not to be taken as an ordinary comment the terms of tafseer and ta'weel have been explained first. Then, main principles of tafseer, i.e., the notion of tafseer –that is our scientific method- have been cleared out under eight titles using some Qur'anic examples. And then, three Qur'anic verses where Ahl al-Bayt is mentioned and one related verse hav
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15

Mohd Muzamli, Nurul Iva, and Mohamed Razeef Abdul Razak. "Adaptation For Islamic Animation Storytelling: The Rhetorical Approach of Al-Mau’izah Al-Hasanah in Tafseer Al-Azhar." International Journal of Art and Design 7, no. 1 (2023): 28–36. http://dx.doi.org/10.24191/ijad.v7i1.1108.

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Al-Mau’izah Al-Hasanah is among the three Islamic Da’wah Methods that uses rhetorical strategies in da’wah dissemination. The method is based on Surah An-Nahl verse 125 in the Qur’an. As the verses of the Qur’an uses an Arabic text, Muslim need to use Tafseer as a guideline to enhance their understanding and knowledge of Islamic teaching. This is because not all Muslims are specialists in the Arabic language, despite being able to read the Quran in Arabic. Tafseer Al-Azhar is an interpretation of Qur'anic verses written by Abdul Malik Karim Amrullah (Hamka) during his prison sentence. Hamka is
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16

Dr. Ume Farwa, Dr. Zainab Sadiq та Dr. Farhat Nisar. "وجوه الترجيح عند القاضي ثناء الله في تفسيره المسمّى بالتفسير المظهريWujūh al-Tarjīh in the Interpretation of Qazi Sanaullah in his Tafsīr named al-Tafsīr al-Mazharī". Al-Qamar 4, № 1 (2021): 171–78. https://doi.org/10.53762/wf755h03.

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Qazi Sanaullah Pani Patti was one of the eminent scholars of subcontinent. He belonged to the Mujaddidi order of Sufism, which is the main branch of Naqshbandi Sufi tariqah. He was the author of many books. One of the major contribution by Qazi Sanaullah is in the field of Tafseer. He wrote a famous tafseer on the name of one of his teachers Mazhar Jane Janan. Name of the tafseer is “Tafseer e Mazhari”. In the given research article I have discussed the ways Qazi Sanaullah prefers opinions of some scholars over opinions of other scholars in his tafseer. As rules of preferences is a great conce
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17

Abdul Rehman, Muhammad, and Dr Agha Mehmood Ahmad. "Arabic 3. Study of the Rhetorical Topics in “Safwat Al-Tafaseer” by Muhammad Ali Al-Sabouni." Al Khadim Research journal of Islamic culture and Civilization 3, no. 2 (2022): 27–48. http://dx.doi.org/10.53575/arjicc.v3.02(22)a3.27-48.

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The Qur'anic language is unrivalled in its validity of meaning and declaration. Each symbol and phrase has its location while and the language is free from flawless. These special attributes are found demonstrate in the use of one single letter or a preposition. The inexplicable characteristic of the Quranic language are not limited to the validity of its words and symbol or to their adequacy of meaning. These may include simile, understatement, overstatement, metaphor, and pun. Arabic rhetoric is classified into three with called المعاني ,البیان ,an البدیع..The tafseer under review is called
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18

Zaheer, Dr Shams ul Haq, Sheha Shams Shams, and Saba Rauf. "urdu The Sheikhs of Imam Ibn Abi Hatim in Tafsiri Traditions: An Introductory Study." AL-HIDAYAH 4, no. 2 (2022): 25–35. http://dx.doi.org/10.52700/alhidayah.v4i2.51.

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Abstract: &#x0D; When the Quran was reveled upon the Holy Prophet (S.A.W), the companion of the Holy Prophet (S.A.W) focused to serve it from various aspects. Some of them were known for expertise of its words while other was for its meanings and interpretation. This method was carried out for two hundred years, and every aspect of the sciences of the Holy Quran formed to be a separate science. One of them was Tafseer i.e. interpretation of the Holy Quran. A lot of scholars were known as “Mufassireen” i.e. the interpreters. One of them was Ibn-i-abi-Hathim who born in 240 AH and got knowledge
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19

ڈاکٹر سید محمد طاہر شاہ/ та ڈاکٹر ثناء اللہ حسین. "تفسیر جواہرُ القرآن اور اس میں ربط و نظمِ قرآن کی فنی کاوشوں کا تحقیقی جائزہ". Al Basirah 10, № 01 (2021): 1–28. http://dx.doi.org/10.52015/albasirah.v10i01.79.

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A Large number of Tafaseer (Exegeses) have been compiled in SubContinent under many trends of Tafaaseer.One of these trends is according to Coherence (Rabt) of Quraan. Many nterpreters (Mufassareen) also compiled their Tafaseer with the preference Of Rabat-O-Nezam (Coherence). One of them was Molana Ghulam Ullah Khan who was the representative of famous Maktab E Tafseer, Hussain Ali Alwani, with coherence. He compiled Tafseer Jawahir Ul Qur'an which is not only the collection of the references of basic Tafaaseer but also a great source of Rabt-O-Nazm-E-Quran. In fact, this Tafseer is compiled
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20

Hussain, Muzaffar. "MAULANA AZAD’S RELIGIOUS PSYCHE AND PHILOSOPHY OF WAHDAT-E ADYAN AND ITS RELEVANCE." Journal of Advance Research in Social Science and Humanities (ISSN:2208-2387) 5, no. 7 (2019): 5–9. http://dx.doi.org/10.53555/nnssh.v5i7.1691.

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With More than 1700 tafaseer of Al-Quran (commentaries of Al-Quran) till recently leading to more than 187 Islamic sects so far, only two tafaseer of Al-Quran are unique and explain the Quranic Epistemology in altogether different luminosities. The one is by Sir Syed Ahmad Khan and the other by Maulana Abul Kalam Azad. Like Sir Syed Ahamd Khan, Maulana Azad also rebelled and thoroughly dissented against the continuing tradition of ‘orthodox version’ of tafseer. He provided the basic foundations for the future generations to correctly understand Al-Quran, by putting away the fairy notions of Ja
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21

Muhammad Ismail Tabish та Dr. Hafiz Muhammad Shabeer Ahmad. "التفسیرالکبیر :منہجِ استدلال اور خصوصیات". Al-Qamar 2, № 1 (2019): 447–64. https://doi.org/10.53762/e2pt6b05.

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Al-Tafsir al-Kabir, also known as Mafatih al-Ghayb, which is a special classical Islamic tafsir, written by the great Islamic philosopher, Fakhrud din Al-Razi (606 A.H). The book is an exegesis and description on the Qur'an in 32 volumes. It is recommended for use as reference book in modern works. One of his major contributions was the self-sufficiency of the intellect. He believed that proofs based on tradition (hadith) which could never lead to certainty (yaqin) however only to presumption (zann), that is key distinction in the field of Islamic thought. Hence his acknowledgement of the prim
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22

Dr. Muhammad Amin та Dr. Muhammad Majid Khan. "آثارِ باہو میں سلطان باہو کا تفسیری منہج". Al-Qamar 4, № 1 (2021): 335–40. https://doi.org/10.53762/jfhte148.

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Sultān Bāhū is a one of the prominent Sufi saints and poets of Punjab. He is not only a Muqallid but also a Mujtahid sufi who has his own special individual Method in Tafseer-e-Quran. This article will highlight his methodology of Tafseer about Light (Noor) of Allah in the light of Sūrah al-Nūr, The story of Hadrat Mūsā and Hadrat Khidr mentioned in Surah al-Kahf, Incident of Hadrat Ibarāhīm’s Slating of four Birds mentioned in Surah al-Baqrah and elaborating Amanah mentioned in Surah al-Ahzab and also dividing of times and Numbering of human beings who are created in every hour or in every da
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23

Abduraimovich, Yodgorov Shamsiddin. "Tafseer (Quranic Exegesis) As the Main Discipline of Quranic Science (Uloomul Quran), Preserving Semantic Essence of The Holy Quran During Translation." Journal of Social Sciences and Humanities Research Fundamentals 5, no. 1 (2025): 60–64. https://doi.org/10.55640/jsshrf-05-01-11.

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This article explores the pivotal role of tafseer in safeguarding the Quran's semantic essence, addressing the challenges faced in translating its profound meanings into different languages. It underscores the necessity of adhering to established exegetical principles to maintain the Quran's authenticity and spiritual impact across linguistic and cultural boundaries as tafseer (Quranic exegesis) serves as the cornerstone of understanding the divine message of Quran in its linguistic, historical, and contextual dimensions.
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Ahmed, Mohammed A., Hanif Baharin, and Puteri NE Nohuddin. "Text Clustering of Tafseer Translations by Using k-means Algorithm: An Al-Baqarah Chapter View." Annals of Emerging Technologies in Computing 7, no. 4 (2023): 27–34. http://dx.doi.org/10.33166/aetic.2023.04.003.

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Al-Quran is Muslims’ main book of belief and behaviour. The Al-Quran is used as a reference book by millions of Muslims worldwide, and as such, it is useful for Muslims in general and Muslim academics to gain knowledge from it. Many translators have worked on the Quran’s translation into many different languages around the world, including English. Thus, every translator has his/her own perspectives, statements, and opinions when translating verses acquired from the (Tafseer) of the Quran. However, this work aims to cluster these variations among translations of the Tafseer by utilising text c
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Dr, Sumera Sharif, та Iftikhar Javaria. "احکام نماز سے متعلق خواجہ احمد الدین امرتسری کے افکار کا تنقیدی مطالعہ: AN ANALYTICAL STUDY OF VIEWS OF KHAWJA AHMAD UL DIN AMRITSIRI REGARDING THE PRAYER RULINGS". Al-Misbah Research Journal 03, № 03 (2023): 69–82. https://doi.org/10.5281/zenodo.8371216.

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<strong>ABSTRACT</strong> <em>Khawja Ahmad ul Din Amritsiri was the one of pioneer of exclusive school of thought in the field of Tafseer having the distinctive point of view that Qur&rsquo;an was the only source of Tafseer. Along with he accepted the rationality as a second source of tafsir expect Hadith e nabwi (SAW).In his Tafir&nbsp; &lsquo;Bayan linnas&rsquo;&nbsp; he interpreted the verses related to Namaz and showed a different point of view about namaz. Even he didn&rsquo;t accepted Namaz as an obligatory duty of a Muslim.</em>&nbsp; <em>According to Khawja Ahmad ul Din a Muslim can of
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Zaman, Wali, Dr Fakhar Ud Din, and Maz Ullah. "URDU-3 An Overview of Contentious Issues Between Mystics and mufassereen in the light of Tafseer Rooh ul Ma,ani." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 4 (2021): 17–27. http://dx.doi.org/10.53575/u3.v5.04.(21)17-27.

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A scholarly review of dissentious tenets between Mofassereen and sufis in the light of “ruhol maani”.Mahmood bin Abdullah aloosi is well known scholar of Islamic world. His nickname is shehab u din.His famous books is ruhol maani in tafseer. In this tafseer he described various issues of Islamic education, Such as serf. Nahv, balaghat etc. He also described the dissentious tenets between mofassereen and Sufis. In this article we have mentioned some of such tenets.
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Wali, Zaman, Fakhar ud Din Dr., and ullah Maz. "An Overview of Contentious Issues Between Mystics and mufassereen in the light of Tafseer Rooh ul Ma,ani." Al Khadim Research Journal of Islamic Culture and Civilization 5, no. 4 (2023): 17–27. https://doi.org/10.5281/zenodo.8435808.

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A scholarly review of dissentious tenets between Mofassereen and sufis in the light of &ldquo;ruhol maani&rdquo;.Mahmood bin Abdullah aloosi is well known scholar of Islamic world. His nickname is shehab u din.His famous books is ruhol maani in tafseer. In this tafseer he described various issues of Islamic education, Such as serf. Nahv, balaghat etc.&nbsp; He also described the dissentious tenets between mofassereen and Sufis. In this article we have mentioned some of such tenets.
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Nirwana AN, Andri, Fahmi Arfan, Fahmi Dolles Marshal, Candra Maulana, and Nazar Fadli. "Methods of Qur'an Research and Quran Tafseer Research its implications for contemporary Islamic thought." Bulletin of Islamic Research 2, no. 1 (2024): 33–42. http://dx.doi.org/10.69526/bir.v2i1.34.

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This research article explores the methodologies utilized in Qur'anic research and the science of Tafseer (exegesis). The study aims to provide a comprehensive overview of the various approaches and methods applied in the interpretation and analysis of the Qur'an. By examining both classical and contemporary Tafseer, the article seeks to highlight the evolution of interpretive techniques and their relevance in modern scholarly discourse. The findings underscore the importance of methodological rigor in Qur'anic studies and its implications for contemporary Islamic thought.
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Qudratullah, Hafiz, and Samiullah Zubairi. "Arabic-6 Un-accepted chains of tafseer by Hazrat Abdullah Bin Abbas (R.A)." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (2021): 98–119. http://dx.doi.org/10.53575/arabic6.v5.02(21).98-119.

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Hazrat Abdullah Bin Abbas is the mufassir companion of the Holy Prophet (صلی الله علیه وسلم). He is hibr al ummah(scholar of Ummah), specially he was a great scholar of tafseer al Quran. The Holy Prophet (S.A.S) prayed for him in this regard. Moreover, he had keen interest in seeking knowledge. He gave many fatwas in the presence of the companions of the Holy Prophet (صلی الله علیه وسلم) although he was younger than the most of the companions. He was a prominent figure in the narration of Hadiths. One thousand six hundred and sixty hadiths are narrated by Hazrat Ibn e Abbas. Majority of the pe
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Nur, Afrizal. "INFILTRATION of SHIA: SEGMENTATION of AL-DAKHIIL in INTREPRETATION of AL-MISHBAH." Jurnal Ushuluddin 23, no. 1 (2017): 17. http://dx.doi.org/10.24014/jush.v23i1.1076.

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M.Quraish Shihab is the Indonesian contemporary Muffassir, since he is capable and too bold to convey the message of the Qur’an that’s contextualized with the current situation which makes him popular, but at the same time his popularity started dropping as his pro-Shia views and interpretation, this has caused controversy among public. Shia infiltration is a segmentation of al-Dakhiil in the interpretation of the Koran, which is about the following issues: the cult of the Prophet Muhammad’s daughter (Fatima ra), Ali bin Abi Talib ra is First People who substitute the Prophet, believer in vers
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Maşalı, Mehmet Emin. "Tefsirde Ehl-i Sünnet Savunması: İbnü'l-Müneyyir Örneği." Marife 5, no. 3 (2005): 61–89. https://doi.org/10.5281/zenodo.3343657.

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<b>The Defence of Ahl al-Sunnah in Tafseer: the Case of Ibn al-Munayyer</b>The main goal of this article is to present the system through which Ebû'l-Abbâs Nasıruddin Ahmed b. Muhammed b. Mansur el-iskenderi (d. 685/1284), faqih in Maliki School of Law, man of letters, and mufassir, also known as Ibnü'l-Müneyyir, leveled a refutation from the perspective of Ahl al-Sunnah understanding of tafseer against the Mu'tezilite mufassir Ebü'l-Kasım ez-Zemahsheri (d. 538/1144). In this article, we will attempt to analyze the following issues by referring to Ibnü'l-Müneyyir's al-intisâf fî mâ tedammenehû
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Aini Nurwulandari, Devi. "Metode Modelling dalam Pendidikan Karakter pada Anak (Analisis Surat Al Ahzab Ayat 21)." JM2PI: Jurnal Mediakarya Mahasiswa Pendidikan Islam 1, no. 2 (2021): 271–303. http://dx.doi.org/10.33853/jm2pi.v1i2.116.

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The aim of this research is to analyze surah Al-Azhab verse 21 which contains of exemplary method. The exemplary method related to character building of children. The background of research is the lack of models or figures in exemplary, by the result children having exemplary crisis.This research is library research, by using tafsir approach. The primer source of the research is tafsir Asy-Sya’rawi with the interpretation of Muhammad Mutawalli ash-Sha'rawi and also Tafseer Al- Mishbah by Muhammad Quraish Shihab.The research result showed that exemplary method is effectively enough to shape chi
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Aini Nurwulandari, Devi. "Metode Modelling dalam Pendidikan Karakter pada Anak (Analisis Surat Al Ahzab Ayat 21)." JM2PI: Jurnal Mediakarya Mahasiswa Pendidikan Islam 1, no. 2 (2020): 271–303. http://dx.doi.org/10.33853/jm2pi.v1i2.117.

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The aim of this research is to analyze surah Al-Azhab verse 21 which contains of exemplary method. The exemplary method related to character building of children. The background of research is the lack of models or figures in exemplary, by the result children having exemplary crisis.This research is library research, by using tafsir approach. The primer source of the research is tafsir Asy-Sya’rawi with the interpretation of Muhammad Mutawalli ash-Sha'rawi and also Tafseer Al- Mishbah by Muhammad Quraish Shihab.The research result showed that exemplary method is effectively enough to shape chi
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Hamdani, Fikri. "HASBI ASH SHIDDIEQY DAN METODE PENAFSIRANNYA." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 12, no. 1 (2018): 17–34. http://dx.doi.org/10.24239/rsy.v12i1.75.

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This simple paper describes the idea of Hasbi ash Shiddieqi about the science of the Qur'an and Tafseer. This discussion is analytic descriptive study, with a focus on his works, especially works of his commentary entitled Tafsir Al-Nur. The assessment was done by looking at the development of commentary in Indonesia and it can be concluded that the commentary of Hasbi ash Shiddieqi had progressed from the works of previous commentary, namely in terms of methodology of writing and discussion. Hasbi ash Shiddieqi’s commentary patterned fiqhi because besides known as an mufassir Hasbi ash Shid
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Al-Anshary, Fathul Mujahidin, Muhsin Mahfudz, and Achmad Abubakar. "Sains dalam Perspektif al-Qur'an (Studi Metodologis dalam Buku "The Quranic: Scientific Exegesis," karya Pallacken Abdul Wahid." JOURNAL OF QUR'AN AND HADITH STUDIES 11, no. 2 (2023): 173–94. http://dx.doi.org/10.15408/quhas.v11i2.25032.

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The main issue discussed in this research was related to the interpretation of the Quranic verses based on a scientific approach in a methodological study on the book of “The Quranic: Scientific Exegesis,” written by Pallacken Abdul Wahid. The methodological approach used in this study was a library research, where the object of the study was the aforementioned book. The scientic approach taken in this research was the Tafseer approach with a modern science. The findings of this research indicated that: 1) The Ilmi Tafseer could be classified into two forms, namely a) knowing the meaning of th
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Herlambang, Saifuddin, Abdel Kadir Naffati, Ihsan Nurmansyah, and Sherli Kurnia Oktaviana. "THE TRANSLATION OF THE QUR’AN IN SAMBAS SCRIPT: A STUDI ON JAWI AND LATIN SCRIPT BY MUHAMMAD BASIUNI IMRAN." Jurnal Lektur Keagamaan 21, no. 2 (2023): 325–252. http://dx.doi.org/10.31291/jlka.v21i2.1117.

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ABSTRACT This article presents a study examining the use of Jawi and Latin scripts in Muhammad Basiuni Imran's Quran tafseer (commentary) in Sambas. The study employed historical research, where the data was collected through literature study. The results of this study suggest that the use of Jawi and Latin script was related to the different backgrounds of reader segmenta­tion as well as Muhammad Basiuni Imran's stance towards Dutch colonialism. In practical terms, Tafsir Tujuh Surah and Ayat as-Siyam, written in Jawi script, were explicitly written for the Malay community in the Sambas Sulta
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Herlambang, Saifuddin, Abdel Kadir Naffati, Ihsan Nurmansyah, and Sherli Kurnia Oktaviana. "THE TRANSLATION OF THE QUR’AN IN SAMBAS SCRIPT: A STUDI ON JAWI AND LATIN SCRIPT BY MUHAMMAD BASIUNI IMRAN." Jurnal Lektur Keagamaan 21, no. 2 (2023): 325–252. http://dx.doi.org/10.31291/jlka.v21i1.1117.

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ABSTRACT This article presents a study examining the use of Jawi and Latin scripts in Muhammad Basiuni Imran's Quran tafseer (commentary) in Sambas. The study employed historical research, where the data was collected through literature study. The results of this study suggest that the use of Jawi and Latin script was related to the different backgrounds of reader segmenta­tion as well as Muhammad Basiuni Imran's stance towards Dutch colonialism. In practical terms, Tafsir Tujuh Surah and Ayat as-Siyam, written in Jawi script, were explicitly written for the Malay community in the Sambas Sulta
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Maulana, Muhamad Erpian. "Corak Tafsir Periode Pertengahan." Bayani 1, no. 2 (2021): 210–20. http://dx.doi.org/10.52496/bayaniv.1i.2pp210-220.

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The mid period is a golden period for the Islamic world, especially tafseer. In this period, apart from the separation of tafseer with hadith as a separate scientific study, it was also the time when knowledge outside of the two of them had entered the body of interpretation. The fact has a big influence on the interpretation of its status as a product of human thought, where each interpretation has its own orientation and group. This paper aims to examine the diversity of interpretations in the mediecal period. The author uses a qualitative research method with a historical-content analysis a
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Bhadroo, Mazhar Hussain. "An Introductory Review of the Scholarly Services of the Ulemas and Mashaikhs of the Ottoman Dynasty." AL-HIDAYAH 4, no. 2 (2022): 1–10. http://dx.doi.org/10.52700/alhidayah.v4i2.57.

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The books written by sheikhs and students of Khanwada Osmania (Badayun) about Quran, Hadith, and Seerat include “Dawat-e-Amal” by Allama Abdul Hamid Badayuni, “Tarjumah Tafseer Ibn-e-Abbas” by Allama Abdul Muqtadir Qadri, “Quran-e-Kareem ki Scienci Tafseer: Aik Tanqeedi Mutalah” by Allama Usiad-ul-Haq Qadri, “Riyaz-ul-Qirat” by Mufti Ibrahim Qadri, “Ahaadis-e-Qudsiya” by Allama Usaid-ul-Haq Qadri, “Falah-e-Darain” by Allama Abdul Majid Badayuni, “Hadis Iftraaq-e-Ummat Tahqeeqi Mutalah ki Roshni mein” by Allama Usaid-ul-Haq Qadri, and “Mukhtasir Seerat Khair-ul-Bashar” by Allama Abdul Haadi Qaa
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Jamal, Khairunnas. "WAWASAN KEINDONESIAAN DALAM TAFSIR AL QUR’AN AL KARIM KARYA MAHMUD YUNUS." Al-Fikra : Jurnal Ilmiah Keislaman 16, no. 1 (2017): 28. http://dx.doi.org/10.24014/af.v16i1.3665.

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Tafsir Al Qur'an Al Karim by Mahmud Yunus who is one of the pioneers for the study of tafseer in Indonesian language. As a work of early interpretation, this interpretation of Mahmud Yunus has a peculiarity and gives a unique impression, both from the systematic presentation and the charge in the explorative meaning of the verses of the Qur'an. Among the interesting sides of this commentary are the efforts of the authors to accommodate the phenomena occurring in society at the time. In other words, this commentary is a form of response to the author's anxiety about the problematic common in th
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Hana Natasya. "Manhaj asy-Syaikh Nawawi al-Bantāni fi ‘Ardh al-Qirā’āt." Jurnal Al-Fanar 5, no. 1 (2022): 29–56. http://dx.doi.org/10.33511/alfanar.v5n1.29-56.

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This research discusses the Qirā’āt in Tafsīr al-Munīr li Mā'alim at-Tanzīl al-Mufassar 'an Wujūh Mahāsin at-Ta'wīl known as Tafsīr Marāh Labīd Li Kasyf Ma’na Al-Qur’ān al-Majīd by Shaykh Nawawi al-Bantāni. He has been highly recognized as a commentator (Mufassir). His works are still being refered extensively in Indonesia to this day. His tafsir contains a lot of discussion about qirā’āt. The tafseer contained various kinds of qirā’āt. Among them are qirā’āt mutawātirah, qirā’āt āhad, qirā’āt syādzdzah, qirā’āt narrated by companions and tabi'in, and sometimes Syaikh Nawawi incorporates vario
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Adam Rasoul, Ayoub. "Strange Qur’an, Ibn al-Sakit, Tafseer, Western words." Twejer 3, no. 2 (2020): 613–69. http://dx.doi.org/10.31918/twejer.2032.14.

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Halilović, Safvet. "THE IMPORTANCE OF CLASSICAL ARABIC POETRY IN TAFSEER." Zbornik radova 10, no. 10 (December 15, 2012): 145–67. http://dx.doi.org/10.51728/issn.2637-1480.2012.145.

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Islamic scholars agree that without knowing the Arabic language and its disciplines it is impossible to completely understand the Qur’an. In that sense they emphasise that valid are those meanings of the Arabic language from the time of the revelation of the Qur’an, since the Arabic language, as every other language, is capable of changes that are the result of cultural, social, scientific and other stirrings, and since some words can change their meaning over time. In order to interpret the Qur’an correctly, one needs meanings that were present in the time of revelation of the Qur'an and not
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Fattah, Abdul. "Tafsir Tematik Islam Moderat Perspektif Al-Qur’an." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 2 (2020): 156–72. http://dx.doi.org/10.24090/maghza.v5i2.3125.

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The study of the "Thematic Tafseer of Moderation Islam Quranic Perspective" explains the verses of the Qur'an about the moderation of Islam. The term can be relied upon against moderate word is the Wasathan, which in the Qur'an has mentioned the word wasath and it’s derivation as five times in the variation form, in surat al-Adiyat (100): 5, al-Baqarah (2): 143 al-Maidah (5): 89, al-Qalam (68): 28 and al-Baqarah (2): 238. This article is the literature study of thematic Tafseer by using the theory that is formulated by Abd al-Hayyi al-Farmawy. From the results of data mining and analysis, the
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Muhammad Sholhan Mansyur, Kerwanto Kerwanto, and Muh. Adlan Nawawi. "Kebahagiaan Spiritual bagi Nestapa Manusia Modern (Studi Pemikiran M. Quraish Shihab dalam Tafsîr Al-Mishbâh̲)." IHSANIKA : Jurnal Pendidikan Agama Islam 1, no. 3 (2023): 01–20. http://dx.doi.org/10.59841/ihsanika.v1i3.321.

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Human misery affected by modernization that led to a spiritual crisis. As a result they experience stress, depression and mental pressure because their spiritual needs are rarely or even never met. In the end, they do not feel the tranquility, order and happiness of life. The purpose of this study is to find and explain the spiritual happiness of M Quraish Shihab perspective in Tafseer Al-Mishbâh and find and explain the solution of Tafseer Al-Mishbâh in coping with grief in modern humans. The method used in this study is qualitative (library research) by using content analysis and observation
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Kharomen, Agus Imam. "Metode Pembelajaran Tafsir di Sekolah Berbasis ‘Ulum Al-Qur'an." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 8, no. 2 (2020): 476–84. http://dx.doi.org/10.36052/andragogi.v8i2.179.

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[TAFSEER LEARNING METHODS IN 'ULUM AL-QUR'AN BASED SCHOOL]. This paper is aimed to respond to the lack of formulation of tafsir learning methods at schools. This study shows that the learning method with the basis of Ulum al-Qur’an consists of three aspects, i.e. the foundation, learning material, and method. The foundation of tafsir learning comprises three elements; it must be based on the function of the Qur'an, gradual, and not burdensome. Then, the learning materials of tafsir can use the stories contained in the Qur'an, asbab al-nuzul (reason of revelation), and the main themes of the Qu
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Irsyadunnas, Irsyadunnas, and Nurmahni Nurmahni. "Rekonstruksi Tafsir Al-Quran Kontemporer (Studi Analisis Sumber dan Metode Tafsir)." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2020): 21. http://dx.doi.org/10.22373/substantia.v22i1.6119.

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One of the weaknesses of the classical tafseer (interpretation) method is the lack of concern of the mufassir (quran interpreter) to the context of the verse, therefore, their interpretations tend to be asocial or ahistorical. This paper offers a reconstruction of methods and sources of interpretation which resulted in a form of interpretation that is pertinent to the development of science and society. In interpretation study, it is necessary to have a balance in three aspects: text, context, and perspective. It should also involve three elements in coincide, namely, asbãb al-nuzûl (the occas
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Gusmian, Islah. "TAFSIR AL-QUR’AN DAN KRITIK SOSIAL: Syu’bah Asa dalam Dinamika Tafsir al-Qur’an di Indonesia." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 1, no. 2 (2016): 67–80. http://dx.doi.org/10.24090/maghza.v1i2.741.

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This focus writing in this paper is contribution of Syu’bah Asa in the practice of Quranic tafseer in Indonesia via hisbook of Dalam Cahaya Al Qur’an. There three things studies in this article. First , themes has been discussed address to dialectical messages of God and reality of social politic. Second, communication strategy in writing this topic . Third, some driving forces. In this article, author will use discourse analysis Theo Van Leewen who concentrate in the process of Exclusion and inclusion of discourse subject. From th result of analysis, syu’abah strongly makes dialectical betwee
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Gusmian, Islah. "TAFSIR AL-QUR’AN DAN KRITIK SOSIAL: Syu’bah Asa dalam Dinamika Tafsir al-Qur’an di Indonesia." MAGHZA 1, no. 2 (2016): 67. http://dx.doi.org/10.24090/mza.v1i2.2016.pp67-80.

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This focus writing in this paper is contribution of Syu’bah Asa in the practice of Quranic tafseer in Indonesia via hisbook of Dalam Cahaya Al Qur’an. There three things studies in this article. First , themes has been discussed address to dialectical messages of God and reality of social politic. Second, communication strategy in writing this topic . Third, some driving forces. In this article, author will use discourse analysis Theo Van Leewen who concentrate in the process of Exclusion and inclusion of discourse subject. From th result of analysis, syu’abah strongly makes dialectical betwee
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Ahmad, Shakeel. "http://habibiaislamicus.com/index.php/hirj/article/view/43." Habibia islamicus 5, no. 2 (2021): 121–34. http://dx.doi.org/10.47720/hi.2021.0502a10.

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A metaphor is the use of a word in a non-original meaning to a similar relationship with evidence that is prohibited from the original meaning. It is known that the metaphor is not understood without the context in which it is based. For the researcher who studies its conditions, he must understand its context and find out the meaning. From here, we preferred to study the rhetorical structure in the Tafseer of a scholar Ibn Ashur who is known for his own understanding of the Qur’anic text, in order to investigate the connotations of metaphor on the one hand, and to find out his understanding o
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