Incorrect Clarification OF THE QUR'AN AL-KERÎM

  Incorrect Clarification OF THE

QUR'AN AL-KERÎM

"Tafsîr" signifies expressing and finding. It is a course of

illuminating and making sense of. "Ta'wîl" signifies 'recision' or 'response'.

"Tafsîr" signifies to give an importance. "Ta'wîl" signifies 'to make a

decision from a few potential implications." It isn't passable to

express your own perspectives for the sake of tafsîr. Riwâyat

(detailing, transmission, portrayal) is the establishment whereon

tafsîr is based, while the prevailing variable in ta'wîl is dirâyat

(individual understanding, scholarly nuance). Rasûlullah 'sallAllâhu 'alaihi wa sal-lam' states in a hadîth-I-sherîf: "An individual

who makes sense of the Qur'ân al-kerîm with his own perspectives, is

practically in mistake regardless of whether his clarification is right."

It would be very off-base to consign the Expression of Allâhu ta'âlâ

down into a parochial importance which is propounded altogether

nonappearance of specific undeniable level capabilities like full

information on the reports coming from Rasûlullah 'sall-Allâhu

'alaihi wa sal-lam' and his Sahâba 'radiy-Allâhu 'anhum' and the

different tafsîrs delivered by researchers, authority over the usûl

(approach) of the study of Tafsîr and over the Qoureishî

lingo, connoiseurship in scholarly stylistics, for example, verbal and

figurative diction, scientistic capacity to delineate

between mujmal (~ compact) and mufassal (~ definite,

far reaching) portrayals as well as among general and

explicit implications, familiarity with the causes and events for the

disclosure of every single âyat-I-kerîma, and a well established

research concerning the nâsikh (annulling) âyat-I-kerîmas as

well as the mansûkh (annulled) ones. "Tafsîr" signifies capacity to

comprehend from the Expression of Allâhu ta'âlâ what Allâhu ta'âlâ

implies with that Word. Regardless of whether one's translation as indicated by

one's own perspective is right, since it isn't inferred by following

the legitimate system, it is a mix-up. Assuming one's translation

as per one's own viewpoint isn't right, for this situation it

causes incredulity. All the while, it is corrupt to statement hadîth-isherîfs without certainly knowing whether they are sahîh[1] or

misleading, regardless of whether you have unexpectedly cited sahîh ones. It isn't

reasonable for an individual in this ability to peruse hadîth-I-sherîfs.

Citing hadîth-I-sherîfs from books of hadîth-I-sherîfs requires

having gotten a (recognition called) ijâzat from a researcher of

Hadîth. Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a

hadîth-I-sherîf: "An individual who designs an expression and says that it is

hadîth, will be rebuffed in Damnation." It is passable for the people who

try not to have certificates from Tafsîr researchers to talk or expound on

âyats of the Qur'ân al-kerîm by taking a gander at books of Tafsîr composed

by researchers of Tafsîr. Individuals who satisfy the above-refered to

capabilities for making sense of the Qur'ân al-kerîm can do so or

report hadîth-I-sherîfs without a composed recognition. It isn't

admissible to charge for the recognition (ijâzat) given. It is wâjib to

give an ijâzat to an individual qualified for it. It is harâm to give an ijâzat

to a not individual satisfy the capabilities.

It is expressed in hadîth-I-sherîfs: "If individuals without the required

capabilities endeavor to make sense of the Qur'ân al-kerîm, they will be

exposed to torture in Damnation." "The people who express something as

hadîth without knowing it, will be rebuffed in Damnation," and "Those

who express their own perspectives for the sake of making sense of the

Qur'ân al-kerîm, will be rebuffed in Damnation." Actually,

a few gatherings of bid'at cite hadîth-I-sherîfs and âyat-I-kerîmas

to help their blasphemies. [Shi'îs (Shiites), Wahhâbîs, reprobates

who call themselves Tablîgh-I-jamâ'at, and supporters of Mawdûdî

furthermore, Sayyid Qutb are a couple of these gatherings. Yûsuf an-Nabhânî

'rahimahullâhu ta'âlâ' makes sense of these deceptive tafsîrs finally

in his book Shawâhid-ul-haqq. So are those individuals who endeavor

to distort the implications of âyat-I-kerîmas freely under the

[1] If it's not too much trouble, see the fifth and 6th parts of Perpetual Euphoria for Books of

Tafsîr and sorts of hadîth-I-sherîf.

hyperbolical sophistry that the Qur'ân al-kerîm includes an

internal substance as well as a façade as for implications; too

as the people who immure their controls under the name of tafsîr

into the socio-provincial and worldly insularity of their semantic

collections.

One of the Ottoman researchers, Nuh container Mustafa Konawi

'rahimahullâhu ta'âlâ', who died in 1070 hijrî, 1660 A.D.

in Cairo, Egypt offers the accompanying comments in his interpretation of

the book Milal wa Nihal, which was composed by Muhammad

Shihristânî 'rahimahullâhu ta'âlâ': Individuals who are in

"Ismâ'îliyya" bunch are called as such in light of the fact that they say that they

are the adherents of Ismâ'îl, 'rahimahullâhu ta'âlâ', who was the

senior child of the Ja'far as-Sadiq, 'rahimahullâhu ta'âlâ'. They are

likewise called "Bâtiniyya" bunch, since they say that Qur'ân alkerîm has an inward importance (bâtin) as well as an exacting significance.

They say that the strict implications in the Qur'ân al-kerîm are the

restricted implications which have been exhausted by "Fiqh" researchers and

the internal importance of the Qur'ân al-kerîm resembles an unending sea.

They Trusted in their own creations for the sake of the internal

implications as opposed to following the exacting implications of the Qur'ân

al-kerîm. In mark of truth, what the Courier of Allah 'sallAllâhu ta'âlâ 'alaihi wa sal-lam' educated was the exacting implications.

Leaving the exacting implications to the side and following created inward

implications causes mistrust. Their misrepresentation is planned to

obliterate Islam from the inside. Fire admirers (Majûsî), particularly

their chief Hamdan Qurmut, to stop the spreading of

Islam, concocted these stunts and laid out Qarâmuta State. He

killed individuals who were making journey (hajj) to "Kâ'ba" and

moved the "Hajar al-aswad" from "Kâ'ba" to Basra. They

created such colloquialisms as, "Jannat means to seek after common

joys and Damnation means to comply with Islam's standards." They

named Islam's denials expressive arts. Camouflaging what Islam calls

shamelessness and foulness as moral entertainment, they misinformed

more youthful ages into destruction. The mischief which their State

caused to Islam was hopeless. Bringing about the Heavenly Rage, they

had their enemy in 372 hicrî (983 A.D.), and died once and

for all.]

Tafsîr ought to be finished in agreement to the standards of

transmission (naql). To perform Tafsîr, one ought to be learned in

the accompanying fifteen Islamic Sciences: Lughat (Lexicology); Nahw

what's more, Sarf (Language structure and Grammar); Ishtiqaq (Derivation,

Deduction); Ma'ânî (Implications, Semantics); Bayân (Clarification,

Diction); Badi' (Interesting expressions); Qirâ'at (Perusing or

Discussing the Qur'ân al-kerîm); Usûl-I-dîn (Strict

Philosophy); Fiqh (Information relating to demonstrations of love

also, deeds); Asbâb-I-nuzûl (Occasions and causes which occasioned

the disclosure of âyat-I-kerîmas); Nâsikh and Mansûkh (âyat-ikerîmas which negated others and those which they

negated); Usûl-I-fiqh (Philosophy utilized in the science

of Fiqh); Hadîth; and 'Ilm-I-qalb (Science managing the

profound heart). It isn't reasonable for a not individual

learned in these sciences to endeavor a tafsîr of the Qur'ân alkerîm. The information on otherworldly heart (Qalb)" or "Mawhiba" is

a sort of information which Allâhu ta'âlâ sends without an

delegate to devout researchers who follow Islam minutely.

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "On the off chance that an individual practices what he knows, Allâhu ta'âlâ will

show him what he doesn't have any idea." Tafsîr isn't a training

passable for a not learned in the previously mentioned fifteen individual

sciences. An endeavor to make sense of âyat-I-kerîmas without a

fundamental schooling in these sciences would yield some

individual perspectives under the shroud of tafsîr, which thus is a demonstration

bringing about fire of Misery. Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam'

states in a hadîth-I-sherîf: "On the off chance that an individual burns through forty days (running)

in a state respectful to Islam's standards with ikhlâs, Allâhu ta'âlâ

will make him inexpressibly pleased with hikmat, and he will say (this covered up

information called) hikmat." To decipher mutashâbih

(figurative) âyat-I-kerîmas is comparable to introducing one's

individual perspectives for the sake of tafsîr. It is this sort of tafsîr which

holders of bid'at guarantee to have been achieving.

The Qur'ân al-kerîm contains three sorts of information. The

first kind is the information which Allâhu ta'âlâ didn't give to

any of His slaves. The genuine embodiment of His Dhât (Individual) and His

Properties, and information on (what we term) ghayb represent

this class. The subsequent kind is the mysterious information He

uncovered to His prophets. Prophets 'alaihim-us-salawât-u-wa-ttaslîmât' may uncover this information to those whom Allâhu ta'âlâ

picks. He showed the third sort of information to His prophets

'alaihim-us-salawât-u-wa-t-taslîmât' and requested them to educate

this information to all their Ummat. The third sort is partitioned into

two areas. The first is learned exclusively by hearing. Information

about Judgment day (Qiyâmat) is of this sort. The subsequent one is

advanced by noticing, inspecting, perusing and figuring out its

meaning. Information which relates to conviction and Islam is in this

classification. Indeed (those significantly educated Islamic researchers called)

mujtahid imâms couldn't categrically comprehend the

lessons of Sharî'at which are not spoken with clearness in

the 'Nass', and were at change with each other concerning their

implications, which brought forth different Madhhabs with re