Thursday, July 14, 2011

List Of Books Syed Abu Ala Mududi










Deenyaat
دینیات
Kitaab-us-Soum
کتاب الصوم
Tauheed aur Rasaalat
توحید اور رسالت
Salamti ka Rasta
سلامتی کا راستہ
Islam aur Jahiliat
اسلام اور جاہلیت
Deen e Haqq
دین حق
Islam ka Ikhlaqi Nuqta e Nazar
اسلام کا اخلاقی نقطہ نظر
Tahreek e Islami ki Ikhlaqi Bunyaden
تحریک اسلامی کی اخلاقی بنیادیں
Banao aur Bigaar
بناؤ اور بگاڑ
Jihad Fi Sabeel Allah
جہاد فی سبیل اللہ
Shahadat e Haqq
شہادتِ حق
Musalmanon ka Mazi o Haal aur Mustaqbil
مسلمانوں کا ماضی وحال اور مستقبل
Islam ka Nizam e Hayat
اسلام نظامِ حیات
Asma ul husna
اسماء الحسنیٰ
Tahreek aur Karkun
تحریک اور کارکن
Pardah
پردہ
Mohammad-e-Arbi PBUH
محمد عربی صلی اللہ علیہ وسلم
Zad-e-Rah
زاد راہ
Aadab-e-Zindagi
آداب زندگی
Khutbat
خطبات
Al Jihad Fil Islam
الجہاد فی السلام
Fareeza E Iqamat-e-Deen
فریضئہ اقامت دین
Islam aur Jadeed Maashi Nazaryat
اسلام اور جدید معاشی نظریات
Khawateen aur deeni masail
خواتین اور دینی مسائل
Tajdeed O Ehya E Deen
تجدید و احیاء دین
Infaq_o_Sadaqat
انفاق اور صدقات
Ehsan_kiya_hai
احسان کیا ہے
Hasraten
حسرتیں
Bandagi_Rab_kai_Taqazay
بندگی رب کے تقاضے
Makateeb An-Nabi PBUH
مکاتیب النبی
Taluq Billah Ki Bunyadain
تعلق باللہ کی بنیادیں
Karkunan kai Bahmi Taaluqaat
کارکنان کے باھمی تعلقات
Quran ki Char Bunyadi Istilahain
قرآن کی چار بنیادی اصطلاحیں
Tehreek E Islami Ka Ainda Laehee Amal
تحریک اسلامی کا آیندہ لا ئحہ عمل
Masala-e-Jabr O Qadr
مسئلہ جبر و قدر
Islami tehzeeb aur us kay usool O mubadi
اسلامی تہزیب اور اس کے اصول اور مبادی
Tahreek-e-Azadi-e- hind aur Muslman 1
تحریک آزادی ہند اور مسلمان ۱
Tahreek-e-Azadi-e- hind aur Muslman 2
تحریک آزادی ہند اور مسلمان ۲
Sood
سود
Sunnat ki aaeeni hasiat
سنت کی آئینی حیثیت
Khilafat O Malookeyat
خلافت و ملوکیت
Istefsaraat 1
استفسارات ۱
Istefsaraat 2
استفسارات ۲
Fazail-e-Quraan
فضائل قرآن
Maashiyat-e-islam
معاشیات اسلام
Tanqeehat
تنقیحات
Taalluq Billah
تعلق با اللہ
Taleemat
تعلیمات
Islami Riyasat
اسلامی ریاست
Mohsin-e-Insaniat
محسن انسانیت
Al-Maudoodi
المودودی
Maudoodi par etrazat ka elmi jaeza 1
مودودی پر اعتراضات کا علمی جائزہ ۱
Maudoodi par etrazat ka elmi jaeza 2
مودودی پر اعتراضات کا علمی جائزہ ۲
Narazgi e Rab say Bachnay kay tareeqay
ناراضگئی رب سے بچنے کے طریقے
Jamaat-e-Islami ka Jaeyza
جماعت اسلامی کا جائزہ
Tafheem par Etarazaat ki Elmi Kamzoorian
تفہیم پر اعتراضات کی علمی کمزوریاں
Khilafat-o-Malukiat par etrazat ka jaeza
خلافت و ملوکیت پراعتراضات کا علمی جائزہ
Islam aur jadeed zehen kay shubhaat
اسلام اور جدید ذہن کے شہبات
Khutbat-e-Medras
خطبات مدراس
Asan Fiqh 1
آسان فقہ ۱
Asan Fiqh 2
آسان فقہ ۲
Kuliyat-e-Iqbal
کلیات اقبال
Al Raheeq Al-Makhtoom
الرحیق المختوم
Tazkia-e-Nafs 1
تزکیہ نفس ۱
Tazkia-e-Nafs 2
تزکیہ نفس ۲
Rahey Amal
راہ عمل
Wehdat-e-Ummat
وحدت امت
Jihad-e-Islami
جہاد اسلامی
Taqseem Meeraas
تقسیم میراث
Behtay Lahoo ki kahani
بہتے لہو کی کہانی
Khutbaat-e-Europe
خطبات یورپ
Assas-e-deen ki Tameer
اساس دین کی تعمیر
Jadeed Jahayleeat
جدید جاہلیت
Jada E Manzil
جادہ منزل
Roodad E Jamat-e-Islami 1
روداد جماعت اسلامی ۱
Roodad E Jamat-e-Islami 2
روداد جماعت اسلامی ۲
Roodad E Jamat-e-Islami 3
روداد جماعت اسلامی ۳
Khulasa-e-Quraan
خلاصہ قرآن
Tafheemat 1
تفہیمات ۱
Tafheemat 2
تفہیمات ۲
Tafheemat 3
تفہیمات ۳
Tafheemat 4
تفہیمات ۴
Tafheemat 5
تفہیمات ۵
Rasael O Masayl 1
رسائل و مسائل ۱
Rasael O Masayl 2
رسائل و مسائل ۲
Rasael O Masayl 3
رسائل و مسائل ۳
Rasael O Masayl 4
رسائل و مسائل ۴
Rasael O Masayl 5
رسائل و مسائل ۵


Khutbat (Syed Abu Ala Mududi)

Khutbat (Syed Abu Ala Mududi)

Islami Nizam e Zindagi aur Uskay Bunyadi Tassawurat

Islami Nizam e Zindagi aur Uskay Bunyadi Tassawurat By Syed Abu Ala Mududi

Deenyaat

Deenyaat
Deenyaat By Syed Abu Ala Madudi




Quran ki Char Bunyadi Istilahain

Quran ki Char Bunyadi Istilahain (Four Basic Quranic Terms) By Dr Abu al ala Madudi

Quran ki Char Bunyadi Istilahain

Book name:
Quran ki Char Bunyadi Istilahain

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(Right click "Save target as")

Author:
Syed Abu ul ala Moudodi

E-pages:
135

Space:
4.11 MB
It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.
The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."
But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:
"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)




Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.
The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.
The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.
 
[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]
The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."
He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)
"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)
 

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.
The Quran summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)
And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:
"Do you worship what you have carved yourself?" (37:95)
"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.
Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.
When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).
The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'
A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.
The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:
"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)
"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)
"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Abul Ala Maududi

Abul Ala Maududi
Syed Abul A'ala Maududi (Urdu: سید ابو الاعلىٰ مودودی – alternative spellings of last name Maudoodi and Modudi) (September 25, 1903(1903-09-25) – September 22, 1979(1979-09-22)), also known as Molana (Maulana) or Shaikh Syed Abul A'ala Mawdudi, was a Sunni Pakistani journalist, theologian, Muslim revivalist leader and political philosopher, and a major 20th century Islamist thinker.[2] He was also a prominent political figure in Pakistan and was the first recipient of King Faisal International Award for his services to Islam in 1979. He was also the founder of Jamaat-e-Islami, the Islamic revivalist party.[3]
Early life
Maududi was born in Aurangabad, (presently Maharashtra), India, then part of the princely state enclave of Hyderabad, until it was annexed by India (1948) . Syed Abul A'ala Maududi was born to Maulana Ahmad Hasan, a lawyer by profession. Syed Abul A'ala Maududi was the youngest of his three brothers.[4] His father was the descendent of the Chishti line of saints; in fact his last name was derived from the first member of the Chishti Silsilah i.e. Khawajah Syed Qutb ul-Din Maudood Chishti (d. 527 AH)[5]
At an early age, Maududi was given home education, he "received religious nurture at the hands of his father and from a variety of teachers employed by him."[5] He soon moved on to formal education, however, and completed his secondary education from Madrasah Furqaniyah. For his undergraduate studies he joined Darul Uloom, Hyderabad (India). His undergraduate studies, however, were disrupted by the illness and death of his father, and he completed his studies outside of the regular educational institutions.[4] His instruction included very little of the subject matter of a modern school, such as European languages, like English.[5] He reportedly translated Qasim Amin's The New Woman into Urdu at the age of 14[6] and about 3,500 pages from Asfar, a work of mystical Persian thinker Mulla Sadra.[7]

 Journalistic career

After the interruption of his formal education, Maududi turned to journalism in order to make his living. In 1918, he was already contributing to a leading Urdu newspaper, and in 1920, at the age of 17, he was appointed editor of Taj, which was being published from Jabalpore (now Madhya Pradesh). Late in 1920, Maududi went to Delhi and first assumed the editorship of the newspaper Muslim (1921–23), and later of al-Jam’iyat (1925–28), both of which were the organs of the Jam’iyat-i Ulama-i Hind, an organization of Muslim religious scholars.[8] According to Dr. Israr Ahmed, Maududi worked for sometime at the Dar ul Islam Trust, Pathankot, an Islamic research academy established by the Muslim philanthropist, Chaudhry Niaz Ali Khan.[9]

 Founding the Jamaat-e-Islami


Main entrance of the House of Syed Abul A'la Maududi 4-A, Zaildar Park, Ichhra, Lahore
In 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to promote Islamic values and practices. JI was against the creation of Pakistan. Presented with a fait accompli after the Partition of India, JI was redefined in 1947 to support an Islamic State in Pakistan. JI claims to be the oldest religious party in Pakistan.[10]
With the Partition of India, JI split into several groups. The organisation headed by Maududi is now known as Jamaat-e-Islami Pakistan. Also existing are Jamaat-e-Islami Hind, Bangladesh Jamaat-e-Islami, and autonomous groups in Indian Kashmir, and also in Sri Lanka.[10]
Maududi was elected Jamaat’s first Ameer (President) and remained so until 1972 when he withdrew from the responsibility for reasons of health.[10]

Political struggle

In the beginning of the struggle for the state of Pakistan, Maududi and his party were against the idea of creating a separate state of Pakistan. He did criticize other leaders of the Muslim League for wanting Pakistan to be a state for Muslims and not an Islamic state. After realizing that India was going to be partitioned and Pakistan created, he began to support the idea. Maududi moved to Pakistan in 1947 and worked to turn it into an Islamic state, resulting in frequent arrests and long periods of incarceration. In 1953, he and the JI led a campaign against the Ahmadiyya community in Pakistan resulting in the Lahore riots of 1953 and selective declaration of martial law.[10] He was arrested by the military deployment headed by Lieutenant General Azam Khan, which also included Rahimuddin Khan, and sentenced to death on the charge of writing a seditious pamphlet about the Ahmadiyya issue. He turned down the opportunity to file a petition for mercy, expressing a preference for death rather than seeking clemency. Strong public pressure ultimately convinced the government to commute his death sentence to life imprisonment. Eventually, his sentence was annulled.[8]

 Late life

He was given the title of Imam-ul-Muslimeen in the annual meeting of Raabta-e-Aalam-e-Islami, Saudia Arabia held in January 1974.
In April 1979, Maududi's long-time kidney ailment worsened and by then he also had heart problems. He went to the United States for treatment and was hospitalized in Buffalo, New York, where his second son worked as a physician. During his hospitalization, he remained intellectually active.
Following a few surgical operations, he died on September 22, 1979, at the age of 76. His funeral was held in Buffalo, but he was buried in an unmarked grave at his residence in Ichhra, Lahore after a very large funeral procession through the city.[8]

Islamic beliefs and ideology

Maududi wrote over 120 books and pamphlets and made over 1000 speeches and press statements. His magnum opus was the 30 years in progress translation (tafsir) in Urdu of the Qur’an, Tafhim ul-Qur’an (The Meaning of the Qur'an), intended to give the Qur’an a practical contemporary interpretation. It became widely read throughout the subcontinent and has been translated into several languages.[8]

Islam

Maududi saw Muslims not as people who followed the religion of Islam, but as everything: "Everything in the universe is 'Muslim' for it obeys God by submission to His laws." The only exception to this universe of Muslims were human beings who failed to follow Islam. In regard to the non-Muslim:
“His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim' ... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to that instinct… Reality becomes estranged from him and he gropes in the dark".[11]
Maududi believed that Islam was a "religion" in a broader sense of the term. He stated: "Islam is not a ‘religion’ in the sense this term is commonly understood. It is a system encompassing all fields of living. Islam means politics, economics, legisla­tion, science, humanism, health, psychology and sociol­ogy. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind. It wants to reach the heart of every human being."[12]

Sharia

Maududi believed that without Sharia law Muslim society could not be Islamic:
That if an Islamic society consciously resolves not to accept the Sharia, and decides to enact its own constitution and laws or borrow them from any other source in disregard of the Sharia, such a society breaks its contract with God and forfeits its right to be called 'Islamic.'"[13]
Maududi also largely expanded upon his view of the Islamic State and Sharia in his book Islamic Way of Life.

Islamic state

The modern conceptualization of the "Islamic state" is attributed to Maududi.[14] In his book, The Islamic Law and Constitution,[15] published in 1941 and subsequent writings, Maududi coined and popularized the term "Islamic state" itself. In addition, he coined and popularized the term "Islamic revolution" in the 1940s, even though this phrase is commonly associated with the 1979 Iranian Revolution that occurred 40 years later.[14]
The state would be a "theo-democracy,"[16] and underlying it would be three principles: tawhid (oneness of God), risala (prophethood) and khilafa (caliphate).[17][18][19] The "sphere of activity" covered by the Islamic state would be "co-extensive with human life ... In such a state no one can regard any field of his affairs as personal and private."[20]
The state would follow Sharia Islamic law, a complete system covering
family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short it embraces all the various departments of life ... The Sharia is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking.[21]
Consequently, while this state has a legislature which the ruler must consult, its function "is really that of law-finding, not of law-making."[22]
Maududi believed that the sovereignty of God (hakimiya) and the sovereignty of the people are mutually exclusive.[23] Therefore, while Maududi stated in one of his books that "democracy begins in Islam,"[24] Islamic democracy according to him was to be the antithesis of secular Western democracy which transfers hakimiya (God's sovereignty) to the people.[25]
He also advocated personal freedom and condemned suspicion of Government:
This espionage on the life of the individual cannot be justified on moral grounds by the government saying that it is necessary to know the secrets of the dangerous persons. Though, to all intents and purposes, the basis of this policy is the fear and suspicion with which modern governments look at their citizens who are intelligent and dissatisfied with the official policies of the government. This is exactly what Islam has called as the root cause of mischief in politics. The injunction of the Prophet is: "When the ruler begins to search for the causes of dissatisfaction amongst his people, he spoils them" (Abu Dawud). The Amir Mu'awiyah has said that he himself heard the Prophet saying: "If you try to find out the secrets of the people, then you will definitely spoil them or at least you will bring them to the verge of ruin." The meaning of the phrase 'spoil them' is that when spies (C.I.D. or F.B.I.agents) are spread all around the country to find out the affairs of men, then the people begin to look at one another with suspicion, so much so that people are afraid of talking freely in their houses lest some word should escape from the lips of their wives and children which may put them in embarrassing situations. In this manner it becomes difficult for a common citizen to speak freely, even in his own house and society begins to suffer from a state of general distrust and suspicion.[26]

Non-Muslims

The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims would have to accept Muslim rule.
Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam."[27]
Non-Muslims would also have to pay a special tax known as jizya. This tax is applicable to all able adult non-Muslims, except old and women, who do not render military service. Those who serve in the military are exempted. All adult Muslim men are subject to compulsory military service, whenever required by the Islamic State. Jizya is thus seen as a protection tax payable to the Islamic State for protection of those non-Muslim adult men who do not render military service.[28]
Maududi believed that copying cultural practices of non-Muslims was forbidden in Islam, having
very disastrous consequences upon a nation; it destroys its inner vitality, blurs its vision, befogs its critical faculties, breeds inferiority complexes, and gradually but assuredly saps all the springs of culture and sounds its death-knell. That is why the Holy Prophet has positively and forcefully forbidden the Muslims to assume the culture and mode of life of the non-Muslims.[29]
Maududi strongly opposed the Ahmadiyya sect and the idea that Ahmadiyya were Muslims. He preached against Ahmadiyya in his pamphlet The Qadiani Question and the book The Finality of Prophethood.[30]

Jihad

Because Islam is all-encompassing, Maududi believed that the Islamic state should not be limited to just the "homeland of Islam". It is for all the world. 'Jihad' should be used to eliminate un-Islamic rule and establish the world-wide Islamic state:
Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam, regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet .... because the entire mankind should benefit from the ideology and welfare programme [of Islam] ... Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ‘Jihad’. .... the objective of the Islamic ‘ Jihād’ is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule.[31]
He explained that jihad was not only combat for God but all effort that helped those waging combat (Qita'al):
“In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line. Just for one single battle preparations have often to be made for decades on end and the plans deeply laid, and while only some thousands fight in the front line there are behind them millions engaged in various tasks which, though small themselves, contribute directly to the supreme effort.”[32]

Criticism and controversy

 Political

A general complaint of one critic is that Maududi's theo-democracy is an
ideological state in which legislators do not legislate, citizens only vote to reaffirm the permanent applicability of God's laws, women rarely venture outside their homes lest social discipline be disrupted, and non-Muslims are tolerated as foreign elements required to express their loyalty by means of paying a financial levy.[33]
On a more conceptual level, journalist and author Abdel Wahab Meddeb questions the basis of Maududi's reasoning that the sovereignty of the truly Islamic state must be divine and not popular, saying "Maududi constructed a coherent political system, which follows wholly from a manipulation." The manipulation is of the Arabic word hukm, usually defined as to "exercise power as governing, to pronounce a sentence, to judge between two parties, to be knowledgeable (in medicine, in philosophy), to be wise, prudent, of a considered judgment." The Quran contains the phrase `Hukm is God's alone,` thus, according to Maududi, God – in the form of Sharia law – must govern. But Meddeb argues that a full reading of the ayah where the phrase appears reveals that it refers to God's superiority over pagan idols, not His role in government.
Those whom you adore outside of Him are nothing but names that you and your fathers have given them. God has granted them no authority. Hukm is God's alone. He has commanded that you adore none but Him. Such is the right religion, but most people do not know. [Qur'an 12:40]
Quranic "commentators never forget to remind us that this verse is devoted to the powerlessness of the companion deities (pardras) that idolaters raise up next to God…"[34]
Abdel Meddab's view is contradicted by well-respected Islamic scholars such as Shaikh Salih al-Fawzan. He writes in his book Aqidah ul-Tawhid: "He who accepts a law other than Allah's ascribes a partner to Allah. Whatever act of worship that is not legislated (hukam) by Allah and His Messenger is Bid'ah, and every Bid'ah is a means of deviation... Any other law which is legislated (hukam) by neither Allah nor His Messenger in politics, or for judging in people's disputes, it is considered as the law of Taghut and Jahiliyyah. Allah says: Do they seek the judgment of Jahiliyyah? And who is better than Allah as a judge for a people who have firm faith? (Qur'an 5:50) The right of legalizing and illegalizing belongs to Allah too, and no one is permitted to share this right with Him. Allah says: And do not eat of that on which the name of Allah is not pronounced, for surely that is disobedience. And certainly Satans inspire their friends to argue with you. And if you obey them, then you are polytheists. (Qur'an 6:121)"[35]
Maududi is also criticized for his early open opposition to Muhammed Ali Jinnah, the leader of the drive to create Pakistan, although Maududi later changed his view and supported the state of Pakistan. Some critics believe Maududi's opposition stemmed from sectarian differences, as Jinnah came from a Shia Muslim background.[36][37]

Clerical

Maududi is said to have received "sustained hostility" from the ulema.[38] Muhammad Yusuf Banuri (d. 1397/1977) is quoted as saying
"Great Muslim scholars of India of every madhhab congregated at Jamiyyat al-'Ulema' in Delhi on the 27th of Shawwal, 1370 (August 1, 1951) and reached the conclusion that Maududi and his Al-Jamaat al-Islamiyya caused the destruction and deviation of Muslims and published this fatwa (decision) in a book and in papers."[39] And the scholars of Pakistan passed a resolution that Maududi was a heretic who tried to make others heretics; this resolution was edited once again in the Akhbar al-Jamiyya in Rawalpindi on the 22nd of February, 1396 (1976)."[40]
He has been criticised by some Deobandi scholars, such as Allama Yusuf Ludhyanwi,[41] for what was seen as disrespect towards the Sahabah (Companions of the prophet Muhammad) and the Mahdi.
Maududi has been criticised by Salafist author Jamaal Ibn Fareehaan al-Haarithee for "rejection of the Dajjal", as Maududi is alleged to have claimed[42] that the prophet Muhammad "used to think that the Dajjaal (Anti-Christ) would come out in his time, or close to his time. However, 1350 years passed away and many long generations came and went, yet the Dajjaal did not come out. So it is confirmed that what the Prophet (sallallaahu ’alayhi wa sallam) thought did not prove true!!”[43] Maududi's alleged belief in this theory was explained by its being an "opinion and analogical deduction" of Muhammad while al-Haarithee considers this shirk (polytheism) as the Quran says “And he does not speak from his own desire. It is revelation inspired to him.”[44]
Other clerics who have criticised Maududi are Shaykh Safi-ur-Rahman Mubarakpuri –[45], Hammaad al-Ansaaree[46] and Al-Albaanee, Sanaullaah Amritsari[47]
However, such attacks against Maududi's work haven't affected their widespread influence in the Islamic community, nor did they conflict with the majority of Maududi's views. The only thing that was disputed was Maududi's usage of certain terms relating to Islamic Prophets and Muhammad's Companions

 Legacy

Grave of Syed Abul Ala Maududi
Maududi's influence was widespread. According to historian Philip Jenkins, Egyptians Hassan al-Banna and Sayyid Qutb read him. Qutb "borrowed and expanded" Maududi's concept for being a modern as well as pre-Islamic phenomenon, and of the need for an Islamist revolutionary vanguard movement. His ideas influenced Abdullah Azzam, the Palestinian Islamist jurist. The South Asian diaspora, including "significant numbers" in Britain, were "hugely influenced" by Maududi's work. Maududi even had a major impact on Shia Iran, where Ayatollah Ruhollah Khomeini is reputed to have met Maududi as early as 1963 and later translated his works into Persian. "To the present day, Iran's revolutionary rhetoric often draws on his themes."[48]
Mostly, however, Maududi influenced South Asia. In Pakistan, Jamaat party members joined Pakistan's military and intelligence establishments in large numbers, which were reportedly "rife with hard-line Islamist views" by the 1970s.[48]

Timeline

  • 1903 – Born in Aurangabad, Hyderabad Deccan, India
  • 1918 – Started career as journalist in Bijnore newspaper
  • 1920 – Appointed as editor of the daily Taj, Jabalpur
  • 1921 – Learned Arabic from Maulana Abdul Salam Niazi in Delhi
  • 1921 – Appointed as editor daily Muslim
  • 1926 – Took the Sanad of Uloom e Aqaliya wa Naqalia from Darul Uloom Fatehpuri Delhi
  • 1928 – Took the Sanad in Jamay Al-Tirmidhi and Muatta Imam Malik Form same Teacher
  • 1925 – Appointed as editor Al-jameeah, New Delhi
  • 1927 – Wrote Al- Jihad fil Islam
  • 1930 – Wrote and published the famous booklet Al- Jihad fil Islam
  • 1933 – Started Tarjuman-ul-Qur'an from Hyderabad (India)
  • 1937 – Aged 34, introduced to South Asia's premier Muslim poet-philosopher, Allama Muhammad Iqbal, by Chaudhry Niaz Ali Khan at Lahore[49]
  • 1938 – Aged 35, moved to Pathankot from Hyderabad Deccan and joined the Dar ul Islam Trust Institute, which was established in 1936 by Chaudhry Niaz Ali Khan on the advice of Allama Muhammad Iqbal for which Chaudhry Niaz Ali Khan donated 66 acres (270,000 m2) of land from his vast 1,000-acre (4.0 km2) estate in Jamalpur, 5 km west of Pathankot[49]
  • 1941 – Founded Jamaat-e-Islami Hind at Lahore, appointed as Amir
  • 1942 – Jamaat's headquarters moved to Pathankot
  • 1942 – Started writing a Tafseer of the Qur'an called Tafhim-ul-Quran
  • 1947 – Jamaat-e-Islami Pakistan Headquarters moved to Lahore (Ichhra)
  • 1948 – Campaign for Islamic constitution and government
  • 1948 – Sentenced to Jail by the Government
  • 1949 – Government accepted Jamaat's resolution for Islamic Constitution
  • 1950 – Released from jail
  • 1953 – Sentenced to death for his historical part in the agitation against Ahmadiyah to write a booklet Qadiani Problem. He was sentenced to death by a military court, but it was never carried out;[50]
  • 1953 – Death sentence commuted to life imprisonment and later canceled.[50]
  • 1958 – Jamaat-e-Islami banned by Martial Law Administrator Field Martial Ayub Khan
  • 1964 – Sentenced to jail
  • 1964 – Released from jail
  • 1971 – Ordered his followers to fight to save United Pakistan along with Pak Army.
  • 1972 – Completed Tafhim-ul-Quran
  • 1972 – Resigned as Ameer-e-Jamaat
  • 1978 – Published His Last book "Seerat-e-Sarwar-e-Aalam" in two volumes.
  • 1979 – Departed to United States for Medical Treatment
  • 1979 – Died in United States[51]
  • 1979 – Buried in Ichhra, Lahore                                          (Source Wikipedia)

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Tafsir (Arabic: تفسير‎, tafsīr, "interpretation") is the Arabic word for exegesis or commentary, usually of the Qur'an. Ta'wīl is a subset of tafsir and refers to esoteric or mystical interpretation. An author of tafsīr is a mufassir (Arabic: 'مُفسر‎, mufassir, plural: Arabic: مفسرون‎, mufassirūn).
Etymology
The word tafsir is derived from the Arabic root, F-S-R which means to explain, to expound, to disclose.[1] In Islamic context, it is defined as understanding and uncovering the will of Allah which has been conveyed by the Qur'anic text, by means of the Arabic language and one’s own knowledge.[2] This definition includes;
  • determining the style of the text and its eloquence
  • defining unknown or otherwise less used words
  • the clarification of the meanings of verses
  • extraction of laws and rulings
  • explaining the underlying thoughts in metaphors and figurative speech
  • reconciling verses that seem contradictory
  • finding out the underlying reasons for parables

 History

 Prophet Muhammad (saw)

The first examples of tafsir can be traced back to Prophet Muhammad. During his prophethood, as the Qur'an was revealed to him, he recited the verses to his companions, usually explaining their meanings to teach them. It must be noted that this is one of the prophet's responsibilities.[3] Elements of the prophet's explanations are;
  • Clarifying verses whose intents are not understood
  • Indication of names, places, times etc. which have not been mentioned in the verse
  • Restriction of meanings which have been given as absolute
  • Reconciling expressions which seem contradictory
Although scholars including ibn Taymiyyah claim that the prophet has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives, thus indicating that he has commented only on a portion of the Qur'an. These interpretations have not been collected independently in a book, rather, they have been recorded in hadith books, under the topic of tafsir, along with other narrations of the prophet.[4]

 Sahabah(ra) (companions of Muhammad(saw))

After the death of Muhammad, his companisions, the Sahabah, undertook the task of interpretation, thus starting a new age in tafsir. Most of the Sahabah, including Abu Bakr refrained from commenting with their personal views, and only narrated comments by Muhammad. Others including ibn Abbas used their own knowledge from the Arabic language to interpret the Qur'an. At this stage, the Qur'an was still not fully interpreted, and commentaries were not separated from the hadith collection nor written separately, mainly due to other occupations such as the collection of the Qur'an.[5]

 Successors (tabi'in and beyond)

By the time of the next generations ensuing the Sahabah, the tabi'in scholars started using a wide range of sources for tafsir. The whole of the Qur'an is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected.

 Methodology

The mufasireen (exegetes) listed 15 fields that must be mastered before one can authoritatively interpret the Quran[citation needed]:
  1. Classical Arabic: Is how one learns the meaning of each word. Mujahid (rah) said, “It is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Quran without learning classical Arabic.” In this respect, it should be known that classical Arabic must be mastered in its entirety because one word may have various meanings; a person may only know two or three of them whereas the meaning of that word in the Quran may be altogether different.
  2. Arabic Philology: Is important because any change in the diacritical marks affects the meaning, and understanding the diacritical marks depends on the science of Arabic philology.
  3. Arabic morphology: is important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, “A person who misses out on Arabic morphology has missed out on a lot.”
  4. Al-Ishtiqaaq: should be learned because sometimes one word derives from two root words, the meaning of each root word being different. This is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. For example, masih derives from the root word masah which means “to feel something and to touch something with a wet hand,” but also derives from the root word masaahat which means “to measure.”
  5. Ilm-ul-Ma’ani: is the science by which one figures the syntax through the meaning of a sentence.
  6. Ilm-ul-Bayaan: is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language.
  7. Ilm-ul-Badi’: The science by which one learns to interpret sentences which reveal the beauty and eloquence of the spoken and written word. The above mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most important sciences to a mufassir because he is able to reveal the miraculous nature of the Quran through these three sciences.
  8. Ilm-ul-Qira’t: Dialecticisms of the different readings of the Quran. This science is important because one qirat (reading) of the Quran may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings.
  9. Ilm-ul-Aqaa’id: is important because we cannot attribute the literal meaning of some ayaat to Allah. In this case, one will be required to interpret the ayah as in ‘the hand of Allah is over their hand’.
  10. Usul-ul-Fiqh: are the principles of Islamic Jurisprudence. It is important to master this field so one understands the methodology of legal derivation and interpretation.
  11. Asbaab-ul-Nuzul: is the field by which one learns the circumstances in which an ayah is revealed. It is important because the meaning of the ayah is more clearly understood once the circumstances in which they were revealed are known. Sometimes, the meaning of an ayah is wholly dependent on its historical background.
  12. Ilm-ul-Naskh: is knowledge of the abrogated ayaat. This field is important because abrogated rulings must be separated from the applied rulings.
  13. Fiqh: Jurisprudence. This field is important because one cannot gain an overview of any issue until he has understood its particulars.
  14. Ilm-ul-Hadith: is knowledge of the ahadith which explain mujmal (general) ayaat.
  15. Ilm Laduuni: Last but not least is the endowed knowledge which Allah grants to his closest servants. They are the servants indicated in the hadith: “Allah Y will grant one who acts upon whatever he knows from a knowledge he never knew.”

 Riwaya

There are two main methods and one prohibited method of commenting on the Qur'an:
It is the act of commenting on the Qur'an using traditional sources. This classical tafsir method is agreed upon by all scholars, and is the most used method throughout history, partly because other methods have been criticized;
  • The Qur'an states that it is made easy to understand so no one is allowed to divert its literal meaning.[6]
  • The Prophet has condemned those who interpret the Qur'an from their own point of view.[7]
  • Most companions of the Prophet have refrained from presenting their own ideas.[8]
Some important examples are Jami al-bayan by al-Tabari and Tafsir al-Qur'an al-Azim by ibn Kathir. The sources used for riwaya tafsir are:

 Qur'an

Interpretation of the Qur'an with the Qur'an is very common because of the close interrelatedness of the verses of the Qur'an with one another. The Qur'anic verses explain and interpret one another, and therefore constitute the highest level of authenticity. Many verses or words in the Qur'an are explained or further clarified in other verses of the Qur'an. One example of this kind is Tafsir al-Mizan

 Hadith

Using narratives of the prophet to interpret the Qur'an. In this approach the most important external aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law. The Qur'an states that the Prophet is responsible for explanation and guidance.[9] While some narratives are of revelation origin, other can be the result of reasonings made by the Prophet.[10] One important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be of authentic origin (see Hadith terminology). Narratives of such origin are considered requisite for tafsir.

 Sahaba and Tabiiun

The Ṣaḥābah, or companions of Muhammad, also interpreted and taught the Qur'an. If nothing is found in the Qur'an or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses. These are generally considered above personal opinion, because these people grew up with everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation; and they were very knowledgeable in both Arabic literature and Islamic thought.

 Arabic literature

The classical Arabic poetry and the text of the Qur'an are two resources which can be used as foundational reference in ascertaining the meaning and signification of the remaining literal and figurative diction of the Qur'an and its style of expression.[11] Using Arabic poetry for defining words is a long used practice, in fact there are nearly no scholars who hasn’t used this source.[12]

 Isra'iliyat

Isra'iliyat is the body of narratives originating from Judeo-Christian traditions, rather than from other well-accepted sources. The Isra'iliyat are mostly non-biblical explanatory stories and traditions (Hebrew: midrashim) giving extra information or interpretation about events or individuals recorded in the Hebrew scriptures. Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in the Qur'an. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use. It is considered a major weakness in tafsir, as theses narratives are not compatible with Islamic thought.

 Diraya

The use of reason and mind (ijtihad) to form an opinion-oriented tafsir. This method is not interpretation by mere opinion, which is prohibited, but rather opinions must be based on the main sources. Its most distinctive feature is the inclusion of the opinions of the commentator, thus forming an objective view on Qur'anic verses. Some important examples include Anwar al-Tanzil by al-Baiḍawi and Irshad al-Aql as-Salim by Abu Sa'ud al-Ḥanafi. Some parameters used by these scholars are:

Linguistic resources

Literary elements of the Arabic language, including morphology, eloquence, syntax are an integral part of tafsir, as they constitute the basis of understanding and interpretation. Arabic has a systematic way of shaping words (see morphology) so one can know the meaning by knowing the root and the form the word was coined from. If any word can be given a meaning that is compatible with the rules of grammar, Qur'anic text can be interpreted that way.

 Historical sources

Scholars may choose to interpret verses according to;
  • Their historical context. This is particularly important to interpret verses according to how the Qur'an was revealed, when and under which circumstances. Much commentary was dedicated to history. The early tafsir are considered to be some of the best sources for Islamic history. (see Asbab al-nuzul).
  • Their place of revelation, whether it was revealed in Mecca or Medina. This classification is important because generally, Meccan verses tend to have a legislative nature, whether it be theological foundations or basic faith principles. On the other hand, Medinan verses constitute rules of worship and social regulations.

 Maqasid

Verses may be interpreted to preserve the general goals of shariah (see maqasid), which is simply to bring happiness to a person in this life and the hereafter. That way, any interpretation that threatens to compromise the preservation of religion, life, lineage, intellect or property may be discarded or ruled otherwise in order to secure these goals.

 Socio-cultural environment

This includes understanding and interpreting the Qur'an while taking into account the cultural and social environment to which it has been revealed; or according to the scholars own time. This is an integral part of the universality of the Qur'an. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to the needs of their time.

 Prohibited tafsir

Muslims believe that it is prohibited to perform Qur'anic interpretation using solely one's own opinion. This, they base on an authenticated hadith of Muhammad which states that it is prohibited;
"He who says (something) concerning the Qur'ân without knowledge, he has taken his seat of fire"'.[13]

 Schools of tafsir

Theologists are divided into myriad of sects; each commenting the Qur'an with their own point of view. Some of these sects and their famous examples are;

 Classic Sunni

The oldest and widest school of tafsir, they are generally classified as riwaya tafsirs, made by Sunni scholars. Major examples are;
  • Jami al-bayan; written by Muhammad ibn Jarir al-Tabari
  • Ma'alim al-Tanzil by al-Baghawi
  • Al-Muḥarrar al-wajiz by ibn Atiyyah
  • Tafsir al-Qur'an al-Azim by ibn Kathir
  • Zad al-Masir by ibn al-Jawzi

 Mu’tazilah

Mu’tazilah have a very rational way of tafsir, making them an important part of diraya tafsir. Most famous example are:
  • Al-Kashshaaf written by al-Zamakhshari
  • Cami al-Ta’wil; written by al-Isfahani

Shia

Interpretation of the Qur'an according to Shia point of view. Examples include:
  • Tafsir al-Kummi a work by Ali ibn Ibrahim Kummi
  • Al-Tibyan by Abu Cafer Tusi
  • Tafsir al-Mizan by Allamah Tabatabai

 Sufistic approach

It is an interpretation of the Qur'an which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Qur'an. A hadith from Muhammad which states that the Qur'an has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations specially when interior meaning is against exterior one. Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But the Prophet and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however are found in the books of Sufis. Some examples are;
  • Hakaik al-tafsir by Sulemi

 Scientific approach

Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge. What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based — like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a development of the matter. As for the Qur'an itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests — they were just a sort of mental exercise which has been totally discredited now by the modem science. Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. Common examples are;
  • Mafatiḥ al-Ghayb by Fakhruddin al-Razi

 Philosophic approach

The philosophers try to fit the verses on the principles of Greek philosophy . If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform.

 Fiqhi approach

Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ahkam), and it strives to obtain Islamic law from the Qur'an. It is a very common school classically and modernly. There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Some works part of this school are (Source Wikipedia)

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