{"title":"Islam in the West","authors":"Vanessa Katakalos","doi":"10.55831/ajis.v7i2.501","DOIUrl":"https://doi.org/10.55831/ajis.v7i2.501","url":null,"abstract":"","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"129 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132602376","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The notion of ulū al-amr in Islamic thought emerges from an understanding of the Qur’ān 4:59, which serves as the cornerstone of the entire religious, social and political structure of Islam. The verse enables us to categorise the āmir (leader) into three categories: a) Allāh, b) al-Rasūl and c) ulū al-amr. The focus here is on ulū al-amr, which is interpreted differently by exegetes. Historically, the verse has been a rich source of debates and numerous elucidations. Ulū al-amr is used to refer to religious scholars as well as political authorities. For some exegetes, their obedience is limited while others hold the view they deserve unquestioning obedience. In the context of such contestations and interpretations, this article discusses some of the pre-modern exegetical discourses surrounding ulū al-amr, compares them with two modern South Asian Urdu tafsīr, Muhammad Shafiʿ’s (d. 1976) Maʿārif al-Qur’ān and Sayyid Abul A‘la Mawdūdī’s (d. 1979) Tafhīm al-Qur’ān, and dwells on the implications of the evolutionary transformations that emerged. In doing so, it addresses some major issues, including the extent to which tafsīr literature has been influenced by different theological traditions, political and sectarian interests and differing interpretations in some cases, mainly pertaining to historical and linguistic issues.
伊斯兰教思想中的“ulal -amr”概念源于对古兰经ān 4:59的理解，它是伊斯兰教整个宗教、社会和政治结构的基石。这节经文使我们能够将āmir(领袖)分为三类:a) Allāh, b) al-Rasūl和c) ulal -amr。这里的重点是ulki al-amr，释经者对它有不同的解释。从历史上看，这节诗一直是辩论和无数解释的丰富来源。ulhi al-amr既指政治权威，也指宗教学者。对于一些注释家来说，他们的服从是有限的，而另一些人则认为他们应该无条件地服从。在这样的争论和解释的背景下，本文讨论了一些关于ulu al-amr的前现代训诂话语，将它们与两个现代南亚乌尔都语的训诂话语，Muhammad Shafi - al-Qur ' ān(1976年)和Sayyid Abul A ' la Mawdūdī(1979年)tafh m al-Qur ' ān(1979年)进行比较，并详述了出现的进化转变的含义。在此过程中，它处理了一些主要问题，包括塔夫斯基文学在多大程度上受到不同神学传统、政治和宗派利益以及在某些情况下主要与历史和语言问题有关的不同解释的影响。
{"title":"Obedience to ‘Political Authority’ (Ulū Al-Amr)","authors":"O. Dar","doi":"10.55831/ajis.v7i1.469","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.469","url":null,"abstract":"The notion of ulū al-amr in Islamic thought emerges from an understanding of the Qur’ān 4:59, which serves as the cornerstone of the entire religious, social and political structure of Islam. The verse enables us to categorise the āmir (leader) into three categories: a) Allāh, b) al-Rasūl and c) ulū al-amr. The focus here is on ulū al-amr, which is interpreted differently by exegetes. Historically, the verse has been a rich source of debates and numerous elucidations. Ulū al-amr is used to refer to religious scholars as well as political authorities. For some exegetes, their obedience is limited while others hold the view they deserve unquestioning obedience. In the context of such contestations and interpretations, this article discusses some of the pre-modern exegetical discourses surrounding ulū al-amr, compares them with two modern South Asian Urdu tafsīr, Muhammad Shafiʿ’s (d. 1976) Maʿārif al-Qur’ān and Sayyid Abul A‘la Mawdūdī’s (d. 1979) Tafhīm al-Qur’ān, and dwells on the implications of the evolutionary transformations that emerged. In doing so, it addresses some major issues, including the extent to which tafsīr literature has been influenced by different theological traditions, political and sectarian interests and differing interpretations in some cases, mainly pertaining to historical and linguistic issues.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132547471","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Scholarly discourse on the Persianate tends to focus on the influence of Persian in Iran and further east, and often occludes the way in which the Persian language is inflected and present in the Arabic cosmopolis further west. Similarly, the formation of ‘Islamic classics’ and scholarly genres including exegesis tends to ignore the role of Persian works (and texts produced in a Persianate context). Through a case study of Qur’ānic exegesis in Persian and its reception west of Iran, we demonstrate how Persian is inscribed into the Arabic cosmopolis such that the development of post-classical exegesis should place these works alongside the major Arabic classics of al-Ṭabarī, al-Thaʿlabī and al-Basīṭ; in effect, we contend the study of Qur’ānic exegesis cannot ignore the study of Persian exegesis. Through examining rare manuscripts, we show how scholars read, copied and promoted Persian tafsir in Arabophone contexts. Not only does this study follow up on and test some earlier scholarly works dealing with the circulation of Persian translations of the Qur’ān and its commentaries as well as the scholarly impact of the Persians further west, it indicates the contribution of Persian exegesis to a normative understanding of the Islamic exegetical traditions at the heart of the madrasa.
{"title":"Inscribing Persian in the Arabic Cosmopolis","authors":"M. Daneshgar, Sajjad Rizvi","doi":"10.55831/ajis.v7i1.461","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.461","url":null,"abstract":"Scholarly discourse on the Persianate tends to focus on the influence of Persian in Iran and further east, and often occludes the way in which the Persian language is inflected and present in the Arabic cosmopolis further west. Similarly, the formation of ‘Islamic classics’ and scholarly genres including exegesis tends to ignore the role of Persian works (and texts produced in a Persianate context). Through a case study of Qur’ānic exegesis in Persian and its reception west of Iran, we demonstrate how Persian is inscribed into the Arabic cosmopolis such that the development of post-classical exegesis should place these works alongside the major Arabic classics of al-Ṭabarī, al-Thaʿlabī and al-Basīṭ; in effect, we contend the study of Qur’ānic exegesis cannot ignore the study of Persian exegesis. Through examining rare manuscripts, we show how scholars read, copied and promoted Persian tafsir in Arabophone contexts. Not only does this study follow up on and test some earlier scholarly works dealing with the circulation of Persian translations of the Qur’ān and its commentaries as well as the scholarly impact of the Persians further west, it indicates the contribution of Persian exegesis to a normative understanding of the Islamic exegetical traditions at the heart of the madrasa. ","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116969091","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Various Muslim commentators have contributed to Qur’ānic exegesis (tafsīr) from the Eastern to the Western regions of the Muslim world. Besides the Middle East, other regions were also influential in the literature and scholarship of tafsīr, such as Khorasan and Transoxiana. Another example is Istanbul, the libraries of which hold examples of most of the surviving tafsīr works and super-commentaries. We do not have an extensive body of scholarship on tafsīr knowledge/production in other parts of the Muslim world in English as such studies are of particular significance for the full history of tafsīr. For this reason, this article focuses on tafsīr production in modern Turkey with reference to the Diyanet (the Turkish Presidency for Religious Affairs) Qur’ān commentary Kur’an Yolu (Path of the Qur’ān). First, the article provides a brief overview of tafsīr production and culture in the Ottoman period (1299–1922) and in the period of the Republic of Turkey (since 1923) to contextualise the Diyanet commentary. Then, it analyses the Diyanet Qur’ān commentary Kur’an Yolu as official/institutional tafsīr, its major characteristics and methodology. A particular focus is devoted to the commentary’s Introduction (pp. 13-51). The article holds the view that, while the Qur’ān commentary Kur’an Yolu follows the classical mainstream Sunni framework and paradigm, it includes innovative perspectives, selections of alternative options along with critical engagement with the classical tafsīr and Islamic scholarship.
{"title":"Diyanet Qur’ān Commentary Kur’an Yolu (Path of the Qur’ān)","authors":"Hakan Çoruh","doi":"10.55831/ajis.v7i1.463","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.463","url":null,"abstract":"Various Muslim commentators have contributed to Qur’ānic exegesis (tafsīr) from the Eastern to the Western regions of the Muslim world. Besides the Middle East, other regions were also influential in the literature and scholarship of tafsīr, such as Khorasan and Transoxiana. Another example is Istanbul, the libraries of which hold examples of most of the surviving tafsīr works and super-commentaries. We do not have an extensive body of scholarship on tafsīr knowledge/production in other parts of the Muslim world in English as such studies are of particular significance for the full history of tafsīr. For this reason, this article focuses on tafsīr production in modern Turkey with reference to the Diyanet (the Turkish Presidency for Religious Affairs) Qur’ān commentary Kur’an Yolu (Path of the Qur’ān). First, the article provides a brief overview of tafsīr production and culture in the Ottoman period (1299–1922) and in the period of the Republic of Turkey (since 1923) to contextualise the Diyanet commentary. Then, it analyses the Diyanet Qur’ān commentary Kur’an Yolu as official/institutional tafsīr, its major characteristics and methodology. A particular focus is devoted to the commentary’s Introduction (pp. 13-51). The article holds the view that, while the Qur’ān commentary Kur’an Yolu follows the classical mainstream Sunni framework and paradigm, it includes innovative perspectives, selections of alternative options along with critical engagement with the classical tafsīr and Islamic scholarship.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131335975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article outlines the Ḥanafī subcontinent contribution to the field of tafsīr. It provides a synopsis of Ḥanafī books on the genre of aḥkām al-Qurʾān (legal verses of the Qurʾān). Aḥmad b. Abū Sa‘īd al-Junfūrī (d. 1717), more commonly known as Mullā Jīwan, was an Indian jurist and celebrated teacher of the Mughal Emperor Alamgir (d. 1707). Given he was a teacher of a Mughal emperor, his writings potentially had the capability to practice and influence fiqh at state level. In his introduction, Mullā Jīwan states three types of derivations from the selected āyāt: juristic rulings (aḥkām fiqhiyyah), Islamic jurisprudence (uṣūl al-fiqh) and issues of creed (masāʾil al-‘ʿaqīdah al-sunniyyah). I use examples of āyāt for each derivation to highlight and identify the manhaj (methodology) of his tafsīr. Other sciences are mentioned in his tafsīr—like naḥw (grammar) or taṣawwuf (Sufism)—but they are not the salient objectives mentioned in his introduction nor are they as common as the abovementioned points. Mullā Jīwan is most known for his commentary on Abū al-Barakāt al-Nasafī’s (d. 1311) text on jurisprudence, al-Manār, titled Nūr al-anwār sharḥ al-manār (Light of Lights, commentary on the Enlighted). Prior to writing that commentary, Mullā Jīwan wrote a juristic exegesis of the Qurʾān titled al-Tafsīrāt al-Aḥmadiyyah fī bayān al-āyāt al-sharʿiyyah (Aḥmad’s Exegeses in Explaining Legal verses). It was the first complete juristic exegesis written in the subcontinent. In this tafsīr, he presents each masʾalah (case study) based on the Ḥanafī/Māturīdī school of thought.
本文概述了Ḥanafī次大陆对tafr领域的贡献。它提供了Ḥanafī关于aḥkām al-Qur - al-Qur - ān(古兰经的法律经文ān)类型的书籍摘要。Aḥmad b. abi ā Sa ' īd al-Junfūrī(1717年)，通常被称为mulli ā j ā wan，是一位印度法学家，也是莫卧儿皇帝Alamgir(1707年)的著名老师。考虑到他是一位莫卧儿皇帝的老师，他的作品可能有能力在国家层面上实践和影响伊斯兰教。在他的介绍中，mullja - jj - wan陈述了从所选的āyāt衍生出的三种类型:法律裁决(aḥkām fiqhiyyah)，伊斯兰法学(uṣūl al-fiqh)和信条问题(masul - il al- ' taq - dah al-sunniyyah)。对于每个推导，我都使用āyāt的示例来突出和识别他的任务r的manhaj(方法)。其他科学在他的任务中也提到了，比如naḥw(语法)或taṣawwuf(苏菲主义)，但它们并不是他的引言中提到的突出目标，也不像上面提到的要点那么普遍。mullji - jj - wan最为人所知的是他对abyal-Barakāt al- nasaf ' s(1311年)关于法学的文本al-Manār的评论，题为Nūr al-anwār sharghaal-manār(光之光，对启蒙的评论)。在写那篇评论之前，mullja ā j ā wan写了一篇古兰经的法律训诂ān，题为al-Tafsīrāt al-Aḥmadiyyah f æ bayān al-āyāt al-shar æ iyyah (Aḥmad解释法律经文的训诂)。这是印度次大陆第一部完整的法律训诂。在这篇文章中，他介绍了基于Ḥanafī/Māturīdī思想学派的每一个mas - allah(案例研究)。
{"title":"Mullā Jīwan’s Methodology in His Qurʾān Commentary Al-Tafsīrāt Al-Aḥmadiyyah","authors":"Kamil Zia Uddin","doi":"10.55831/ajis.v7i1.459","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.459","url":null,"abstract":"This article outlines the Ḥanafī subcontinent contribution to the field of tafsīr. It provides a synopsis of Ḥanafī books on the genre of aḥkām al-Qurʾān (legal verses of the Qurʾān). Aḥmad b. Abū Sa‘īd al-Junfūrī (d. 1717), more commonly known as Mullā Jīwan, was an Indian jurist and celebrated teacher of the Mughal Emperor Alamgir (d. 1707). Given he was a teacher of a Mughal emperor, his writings potentially had the capability to practice and influence fiqh at state level. In his introduction, Mullā Jīwan states three types of derivations from the selected āyāt: juristic rulings (aḥkām fiqhiyyah), Islamic jurisprudence (uṣūl al-fiqh) and issues of creed (masāʾil al-‘ʿaqīdah al-sunniyyah). I use examples of āyāt for each derivation to highlight and identify the manhaj (methodology) of his tafsīr. Other sciences are mentioned in his tafsīr—like naḥw (grammar) or taṣawwuf (Sufism)—but they are not the salient objectives mentioned in his introduction nor are they as common as the abovementioned points. Mullā Jīwan is most known for his commentary on Abū al-Barakāt al-Nasafī’s (d. 1311) text on jurisprudence, al-Manār, titled Nūr al-anwār sharḥ al-manār (Light of Lights, commentary on the Enlighted). Prior to writing that commentary, Mullā Jīwan wrote a juristic exegesis of the Qurʾān titled al-Tafsīrāt al-Aḥmadiyyah fī bayān al-āyāt al-sharʿiyyah (Aḥmad’s Exegeses in Explaining Legal verses). It was the first complete juristic exegesis written in the subcontinent. In this tafsīr, he presents each masʾalah (case study) based on the Ḥanafī/Māturīdī school of thought. ","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"28 15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116511763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Azerbaijani language (also referred as Azerbaijani Turkish) is one of the most important languages of Islam in the South Caucasus region. Nowadays spoken by at least 25 million people in the Republic of Azerbaijan, Iran and Georgia, usage of Azerbaijani as a vernacular language has played an important role in the rise of Islamic reformism in the area during the first decade of the 20th century and, almost a century later, in the Islamic revival that has taken place since 1991. At the turn of the 20th century, two vernacular Qur’ān commentaries by Azerbaijani scholars, Kashf al-Ḥaqāʾiq ʿan Nukat al-Ayāt wa’l-Daqāʾīq (1904–1905) by Mīr Muḥammad Karīm al-Bākuwī and al-Bayān fī tafsīr al-Qurʾān (1908) by Muḥammad Mawlā Zādah al-Shakawī, opened new avenues in the debate about the translatability and interpretation of the Qur’ān in non-Arabic discourses, as well as the status of those sources in local Islamic education. This study argues, despite the many dramatic changes brought about by atheist Soviet policies between 1920 and 1991, the impact of these two early 20th century tafsir on modern-day Azerbaijani Islamic education and scholarship has remained substantial, and their influence can be seen in everything from Qur’ānic studies courses in the current curricula of theological colleges to the most recent translations of the Qur’ān in Azerbaijan and beyond.
{"title":"First Vernacular Tafsir in the Caucasus","authors":"Mykhaylo Yakubovych","doi":"10.55831/ajis.v7i1.457","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.457","url":null,"abstract":"The Azerbaijani language (also referred as Azerbaijani Turkish) is one of the most important languages of Islam in the South Caucasus region. Nowadays spoken by at least 25 million people in the Republic of Azerbaijan, Iran and Georgia, usage of Azerbaijani as a vernacular language has played an important role in the rise of Islamic reformism in the area during the first decade of the 20th century and, almost a century later, in the Islamic revival that has taken place since 1991. At the turn of the 20th century, two vernacular Qur’ān commentaries by Azerbaijani scholars, Kashf al-Ḥaqāʾiq ʿan Nukat al-Ayāt wa’l-Daqāʾīq (1904–1905) by Mīr Muḥammad Karīm al-Bākuwī and al-Bayān fī tafsīr al-Qurʾān (1908) by Muḥammad Mawlā Zādah al-Shakawī, opened new avenues in the debate about the translatability and interpretation of the Qur’ān in non-Arabic discourses, as well as the status of those sources in local Islamic education. This study argues, despite the many dramatic changes brought about by atheist Soviet policies between 1920 and 1991, the impact of these two early 20th century tafsir on modern-day Azerbaijani Islamic education and scholarship has remained substantial, and their influence can be seen in everything from Qur’ānic studies courses in the current curricula of theological colleges to the most recent translations of the Qur’ān in Azerbaijan and beyond.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128499450","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the underlying factors that prompted the production of influential Qur’ān exegesis in the Indian subcontinent. Both exegeses continue to influence later exegesis, since Mawlānā Āzād (Tarjumān al-Qur’ān) and Mawlānā Mawdūdī (Tafhīm al-Qur’ān) were contemporary influential Muslim intellectuals, prolific writers and skilled journalists. However, both have different perspectives especially regarding the political matters that influenced their tafsīr writings. To achieve the mentioned goals, the article employs comparative methodology coupled with historical analysis. To do so, the paper investigates chapters 9 (Sūrah al-Tawbah) and 18 (Sūrah Al-Kahf) of the Qur’ān. Moreover, it explores and identifies their adherence to ḥadīth and their stand on fiqh while interpreting the Qur’ān. While going through a meticulous study of these exegeses, it becomes clear that Mawlānā Mawdūdī’s Tafhīm al-Qur’ān bears many imprints and influences of Tarjumān al-Qur’ān. Moreover, Tafhīm al-Qur’ān views the Qur’ān through a political prism in which Tarjumān al-Qur’ān has little interest. What makes Tafhīm al-Qur’ān influential in modern Urdu tafāsīr is that it is written in simple and easy to understand Urdu language. Regarding the ḥadīth literature and reliance on traditional fiqh sources, Tafhīm al-Qur’ān relies on them more often compared with Tarjumān al-Qur’ān.Though many have written on these two great exegeses on various fronts, no study has been done on Mawlānā Āzād’s influence on Mawdūdī’s exegesis. Moreover, a comparative study of this kind explores many similarities between them. Living in the same socio-political environment, but having different perspectives with regard to Qur’ānic exegesis, also reveals different human tendencies when approaching the Qur’ān.
本文探讨了促使印度次大陆产生有影响的《古兰经》ān训诂学的潜在因素。两位注释者继续影响后来的注释，因为Mawlānā Āzād (Tarjumān al-Qur ' ān)和Mawlānā Mawdūdī (tafh m al-Qur ' ān)是当代有影响力的穆斯林知识分子、多产的作家和熟练的记者。然而，他们都有不同的观点，尤其是在政治问题上，这些问题影响了他们的写作。为了达到上述目标，本文采用了比较方法和历史分析相结合的方法。为此，本文研究了《古兰经》ān的第9章(Sūrah al-Tawbah)和第18章(Sūrah Al-Kahf)。此外，它还探讨并确定了他们对ḥadīth的坚持以及他们在解释古兰经ān时对伊斯兰律法的立场。通过对这些注释的细致研究，我们可以清楚地看到Mawlānā Mawdūdī的taafh m al-Qur ' ān带有Tarjumān al-Qur ' ān的许多印记和影响。此外，tafh ā m al-Qur ' ān通过政治棱镜来看待《古兰经》ān，而Tarjumān al-Qur ' ān对此并不感兴趣。《古兰经》ān之所以对现代乌尔都语产生影响tafāsīr，是因为它是用简单易懂的乌尔都语写成的。关于ḥadīth文献和对传统伊斯兰经来源的依赖，与Tarjumān al-Qur ' ān相比，taafh ā m al-Qur ' ān更经常地依赖它们。虽然有许多人从各个方面对这两位伟大的训诂家进行了论述，但对Mawlānā Āzād对Mawdūdī训诂学的影响却没有研究。此外，这种比较研究还发现了它们之间的许多相似之处。生活在相同的社会政治环境中，但对《古兰经》ānic释经有不同的看法，也揭示了人类在接近《古兰经》ān时的不同倾向。
{"title":"Tarjumān Al-Qur’ān and Tafhīm Al-Qur’ān","authors":"Muhammad Yaseen Gada","doi":"10.55831/ajis.v7i1.467","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.467","url":null,"abstract":"This article explores the underlying factors that prompted the production of influential Qur’ān exegesis in the Indian subcontinent. Both exegeses continue to influence later exegesis, since Mawlānā Āzād (Tarjumān al-Qur’ān) and Mawlānā Mawdūdī (Tafhīm al-Qur’ān) were contemporary influential Muslim intellectuals, prolific writers and skilled journalists. However, both have different perspectives especially regarding the political matters that influenced their tafsīr writings. To achieve the mentioned goals, the article employs comparative methodology coupled with historical analysis. To do so, the paper investigates chapters 9 (Sūrah al-Tawbah) and 18 (Sūrah Al-Kahf) of the Qur’ān. Moreover, it explores and identifies their adherence to ḥadīth and their stand on fiqh while interpreting the Qur’ān. While going through a meticulous study of these exegeses, it becomes clear that Mawlānā Mawdūdī’s Tafhīm al-Qur’ān bears many imprints and influences of Tarjumān al-Qur’ān. Moreover, Tafhīm al-Qur’ān views the Qur’ān through a political prism in which Tarjumān al-Qur’ān has little interest. What makes Tafhīm al-Qur’ān influential in modern Urdu tafāsīr is that it is written in simple and easy to understand Urdu language. Regarding the ḥadīth literature and reliance on traditional fiqh sources, Tafhīm al-Qur’ān relies on them more often compared with Tarjumān al-Qur’ān.Though many have written on these two great exegeses on various fronts, no study has been done on Mawlānā Āzād’s influence on Mawdūdī’s exegesis. Moreover, a comparative study of this kind explores many similarities between them. Living in the same socio-political environment, but having different perspectives with regard to Qur’ānic exegesis, also reveals different human tendencies when approaching the Qur’ān.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126021626","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This is the second special issue of the Australian Journal of Islamic Studies that focuses on the topic of Qur’ānic exegesis or tafsīr al-Qur’ān in the non-Arab world. While the first special issue (Volume 6, Issue 4, 2021) mainly analysed Qur’ānic exegesis in Southeast Asia and Africa, this second issue extends its focus from Western Islamic lands to the Eastern parts (Ottoman to the Indian subcontinent), particularly Qur’ānic exegesis in Persian and its reception west of Iran, tafsīr in the Ottoman and Turkish Republic periods, Azerbaijani Qur’ān commentaries, and tafsīr in the Indian subcontinent.
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Muḥammad ibn Ḥamza Shams al-Dīn al-Fanārī (1350-1431) was one of the prominent early Ottoman scholars. After years of education in Anatolia and Egypt, he served as a mudarris and a judge in the Ottoman lands and was consequently promoted to the post of Shaykh al-Islām, the highest office in the Ottoman religious bureaucracy. ‘Ayn al-a‘yān, Fanārī's partial commentary on the opening chapter of the Qur’an, is an outstanding Tafsīr work, in which Fanārī presents his exegetical theory. In his theory, the Qur’anic text is assessed as having multi-layered meanings, including an esoteric sense, and as being open to endless attempts at interpretation. Fanārī connects the multiple layers of Qur’anic meaning with the hierarchical structure of existence theorised in Akbarī metaphysics. Since the text encodes the secrets of existence at the level of esoteric sense, the task of the commentator involves spiritual experience beyond intellectual inquiry. Therefore, in Fanārī’s commentary, the Qur’anic text functions as an epistemological medium that connects Akbarī ontology to spirituality. The appropriation of Akbarī hermeneutics led Fanārī to question the nature and the authority of Tafsīr and to re-define the Qur’an and exegesis of the Qur’an.
Muḥammad ibn Ḥamza Shams al- d n al-Fanārī(1350-1431)是早期杰出的奥斯曼学者之一。在安纳托利亚和埃及接受了多年的教育后，他在奥斯曼帝国的土地上担任穆达里斯和法官，并因此被提升为谢赫al-Islām，这是奥斯曼宗教官僚机构的最高职位。Ayn al-a 'yān, Fanārī对《古兰经》开篇章节的部分评论，是一部杰出的塔夫斯基著作，Fanārī在其中提出了他的训诂理论。在他的理论中，《古兰经》文本被评估为具有多层意义，包括一种深奥的意义，并且可以对解释进行无休止的尝试。Fanārī将古兰经意义的多层与阿克巴玄学理论中存在的等级结构联系起来。由于文本在深奥的感觉层面上编码存在的秘密，注释者的任务涉及超越智力探究的精神体验。因此，在Fanārī的注释中，《古兰经》文本作为认识论的媒介，将阿克巴本体与灵性联系起来。阿克巴释经学的挪用导致Fanārī质疑塔夫斯基的本质和权威，并重新定义古兰经和古兰经的注释。
{"title":"‘Ayn Al-A‘yān","authors":"Halim Calis","doi":"10.55831/ajis.v7i1.405","DOIUrl":"https://doi.org/10.55831/ajis.v7i1.405","url":null,"abstract":"Muḥammad ibn Ḥamza Shams al-Dīn al-Fanārī (1350-1431) was one of the prominent early Ottoman scholars. After years of education in Anatolia and Egypt, he served as a mudarris and a judge in the Ottoman lands and was consequently promoted to the post of Shaykh al-Islām, the highest office in the Ottoman religious bureaucracy. ‘Ayn al-a‘yān, Fanārī's partial commentary on the opening chapter of the Qur’an, is an outstanding Tafsīr work, in which Fanārī presents his exegetical theory. In his theory, the Qur’anic text is assessed as having multi-layered meanings, including an esoteric sense, and as being open to endless attempts at interpretation. Fanārī connects the multiple layers of Qur’anic meaning with the hierarchical structure of existence theorised in Akbarī metaphysics. Since the text encodes the secrets of existence at the level of esoteric sense, the task of the commentator involves spiritual experience beyond intellectual inquiry. Therefore, in Fanārī’s commentary, the Qur’anic text functions as an epistemological medium that connects Akbarī ontology to spirituality. The appropriation of Akbarī hermeneutics led Fanārī to question the nature and the authority of Tafsīr and to re-define the Qur’an and exegesis of the Qur’an.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123145184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The six articles in this issue of AJIS demonstrate the richness of resources in tafsīr al- Qur’ān produced outside the Arabic-speaking world. These articles provide a snapshot of the rapidly developing interest in this field of studies in Southeast Asia and Africa. Further exciting glimpses into non-Arab world research into Qur’ānic exegesis will be on display in the next issue of AJIS, focusing on scholarship from India, Iran, Turkey and central Caucasus.
本期《AJIS》的六篇文章展示了阿拉伯语世界以外的tafs - r al- Qur ' ān丰富的资源。这些文章提供了东南亚和非洲对这一研究领域迅速发展的兴趣的快照。下一期《AJIS》将展示非阿拉伯世界对《古兰经》ānic训诂学的进一步令人兴奋的研究，重点关注来自印度、伊朗、土耳其和高加索中部的学者。
{"title":"Tafsir in the Non-Arab Muslim World – I","authors":"P. Riddell, Hakan Çoruh","doi":"10.55831/ajis.v6i4.427","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.427","url":null,"abstract":"\u0000 \u0000 \u0000The six articles in this issue of AJIS demonstrate the richness of resources in tafsīr al- Qur’ān produced outside the Arabic-speaking world. These articles provide a snapshot of the rapidly developing interest in this field of studies in Southeast Asia and Africa. Further exciting glimpses into non-Arab world research into Qur’ānic exegesis will be on display in the next issue of AJIS, focusing on scholarship from India, Iran, Turkey and central Caucasus. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"240 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131876113","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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