Tafsir

Source: Wikipedia. Pages: 27. Chapters: Shi'a tafsir, Sunni tafsir, Naskh, Asbab al-nuzul, List of tafsir, Splitting of the moon, Esoteric interpretation of the Qur'an, Towards Understanding the Qur'an, Fi Zilal al-Qur'an, Tafsir al-Tabari, The Holy Qur'an: Text, Translation and Commentary, Tafseer-e-Kabeer, Al-Kashshaaf, Kanzul Iman, Dur al-Manthur, Tadabbur-i-Qur'an, Tafseer-e-Siddiqui, Tazkirul Quran, The Meaning of the Qur'an, Tafsir al-Kabir, Risale-i Nur, Tafseer-e-Quadri, Tafsir al-Thalabi, Mafatih al-Janan, Tanwir al-Miqbas, Tafsir al-Mazhari, Tafsir al-Mizan, The Meaning of the Glorious Koran, Tafsir Qudsi, Tafsir al-Qurtubi, Tafsir Urwa-Tul-Wusqa, Holy Quran, Ruh al-Ma'ani, Tafsir al-Jalalayn, Tafsir ibn Kathir, Tafsir al-Baghawi, Tafsir al-Muraghi, Tafsir-e-Usmani, Tafseer-e-Sagheer, Al-Mufradat fi Gharib al-Quran. Excerpt: Naskh (¿¿¿) is an Arabic language word usually translated as "abrogation"; it shares the same root as the words appearing in the phrase al-nasikh wal-mansukh (¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿, "the abrogating and abrogated "). It is a term used in Islamic legal exegesis for seemingly contradictory material within or between the twin bases of Islamic holy law: the Qur'an and the Prophetic Sunna. Over the last century, there have come to be serious objections to the very idea of Naskh within the Muslim community; returning to a dissenting attitude from early Muslim history (e.g., Abu Muslim Al-Asfahani 948¿1038 C.E), many modern scholars now reject it outright. The emergence of naskh (initially as practice and then as fully elaborated theory) dates back to the first centuries of Islamic civilization. Almost all classical naskh works, for instance, begin by recounting the incident of the Kufan preacher banned from expounding the Qur'an by an early 'ilmic authority figure (usually 'Ali but sometimes also Ibn 'Abbas) on account of his ignorance of the principles of naskh. Whatever the dubious historicity of such traditions: More precisely: In time, more complex philological, theological, and philosophical theorizing accrued to this doctrine, and in general the amount of material recognized as either nasikh (abrogating) or mansukh (abrogated) has over time decreased as a result, from the 200+ verses cited by the high-medieval jurists to the 20 recognized by the late medieval al-Suyuti and the mere adduced 7 in one modern study. Naskh employs the logic of chronology and progressive revelation. The different situations encountered over the course of Muhammad's more than two decade term as prophet, it is argued, required new rulings to meet the Muslim community's changing circumstances. Or, from a more theologically-inflected stand-point, the expiration points of those rulings God intended as temporary all along were reached. A classic example of this is the early community's increasingly be