Are the Ayat which are "Mubeen/Clear" interpretable metaphorically, possibly to be "the mountains" of the "earth", book, Qur'an? If so, I wonder how this and if this could be seen in the ayah which talks about the mountains sailing like ships while we think them "to be still"? Off topic, but you comparing the Quran to a map of the world/the world itself is amazing! Could this understanding explain why most Shuyukh make the people memorize the Quran with tajweed entirely before going into its meaning kind of like how a person should memorize a map before they go into explaining the connection between individual landmarks, places and their meanings (history)?
Salaam. Great intro. I have a question. If mutawatir ahadith have the same authenticity as the Quran, what is the issue of not using such hadith (equally/simultaneously) as tafsir of ayahs and thereby not restricting tafsir to EQQ? JZK.
Wsalam. There's absolutely no problem with doing that, if there are mutawatir hadiths relevant to tafsir. The only thing is that it wouldn't be called EQQ!
Salaam, this seems like a very intriguing lecture series, will definitely be following In shaa Allah. Question, Why did you not use al Kashaf by Zamakhshari? He has a very linguistic approach, doesn't he reference other ayaat of the Quran throughout his tafseer? By a similar token, why not include Anwar al-Tanzil wa-Asrar al-Ta'wil by Imam Baydawi? May Allah (swt) accept your efforts. Ameen
Wsalam, thanks for your kind comment. Those works are very worthy of attention and do contain citations, but they are not EQQ-primary so don't fit the brief. I did include Muqatil & Tabari only because they are earlier than all the above. It's actually more pertinent to ask why I didn't include Razi, as I was translating his Great Exegesis at the same time as writing my thesis! Many people assume I did my PhD about Razi but actually he only makes small appearances in the thesis. :)
@@IbnAshur yes i had watched that series and it was an amazing series mashallah... but it wasn't that deep cause no literacy features was discuessed. i hope u will do something cause there are few videos and articles on this subject in English... In arabic u have plenty books on this. but no videos or articles on Quranic literature vs other literature ...
@@simanto7168 Episode 7 is specifically on that topic, but in any case you can find much better explanations and examples in the videos of Nouman Ali Khan. Thanks for your input and encouragement.
Salaam Could you please talk about Farahi in more detail? I attended a tafsir course by shaykh Akram Nadwi in which he talked about the coherence of the Quran and the thoughts of Maulana Farahi. He did not critique Farahi's ideas at all; instead he seemed to endorse them. I was very intrigued by it all but I would like to gain a more balanced perspective from you. Are there any issues with Maulana Farahi's methodology or his premises? Perhaps you could talk about this in a separate video. Shukran.
Wsalam. Yes, Dr Akram is an adherent of the school of Maulana Farahi via his student Maulana Shahbaz. I have discussed the Farahian approach in my thesis to some extent. This video series involves a comparative approach which brings the Farahians in conversation with other exegetes (and not from the triumphalist perspective that you get from its adherents!).
@@IbnAshur Thanks for your reply. Dr Akram also accuses a lot of fuqaha of misapplying the Quran to support their fiqhi views. For instance Hanafis use the verse of surah waqiah 'None save the purified touch it' to claim that one needs wudhu to touch the mushaf. But Dr Akram claims that this is inadmissible because the verse has nothing to do with wudhu. It is talking about the shayateen and the accusation of the pagans that the Quran is revealed to muhammad by demons. The verse was refuting that claim by stating that only the angels can approach the Quran and the devils have no access to it. What are your thoughts? If you agree with this view then what does that say about the madhabs that have developed on the basis of these misunderstandings? I am a Maliki but I have developed a great distrust of fiqh and institutional Islam ever since hearing that from Dr Akram.
I’m sympathetic to that kind of critique - see an example from Imam Razi on 7:204 (in my thesis p. 232). It needn’t damage the integrity of the madhhab opinions, which may actually be derived from sources other than the Qur’an but then retroactively understood from a particular ayah.
Asalamoalaikum sheikh, can or should a lay person follow this method of eqq and do tafseer for themselves? Also, if I understood correctly we should go back to ahadith if we’re not able to understand Quran better by the only eqq methodology? Or should we always refer to ahadith even if there’s no more need for it.
Wsalam, I'm not advocating people do tafsir for themselves. In the first place, I want people to appreciate the thought process of the expert mufassirs so we respect their conclusions (while also recognising that they're not infallible). Based on that increased awareness, your own reflections upon the Qur'an will be enhanced and you can form your own tentative ideas about its meanings through holistic reading of the scripture. Ideally, you would discuss these with a scholar who can confirm/correct these ideas so that you can continue to grow in understanding.
selamun aleykum. araf 52 hud 1&2 ali imran 7 zumer 23 fussilet 2 isra 106 taha 114. All these ayat are the method for quran eplaining quran. Suleymaniye vakfi in Turkey handles this method. I think you should be connected with them. müzzemmil 1-4 and müzzemmil 20 shows us that our prophet and sahabe worked together with this method. May Allah grant your wisdom.
Wsalam, thanks for your comment; I have discussed some of those verses in my thesis. Could you please explain what you mean by "Suleymaniye vakfi handles this method" - could you point me to an explanation of who they are and what they do?
@@IbnAshur Salam, they are abdulaziz bayindir and a couple more scholars. they call this method the hikmat method. there is a lot of similarities between you and this group scholars. they have a own site. suleymaniyevakfi.org.
According to them there are no gaps in the quran. Allah explained everything in detail. you have to work woth this method then you will get the details
@U. Baskaya thanks for sharing this info. I will look into their work with interest. I want to make clear that I am not using this series to advocate a particular method, but instead to foster understanding of Muslim scholarship with both a critical lens and an overarching aim of benefiting from the guidance of the Qur'an. As you can tell from my remarks in this introduction and what I will go on to say in detail, I do not subscribe to simplistic slogans such as "EQQ is the best approach". My point is that it is an essential part of tafsir and we should explore how it is done properly and effectively.
My initial impression is that this group's ideas have similarities to some of the writers I have researched. As for me, I wouldn't say something as bombastic as this: "After forty years of numerous meetings and efforts to understand the Quran, God has let us at Suleymaniye Vakfi attain this science, which has been forgotten since the Companions of Prophet Muhammad (pbuh)"!!!
Dr Sohaib Saeed. sending sincere wishes n prayers May ALLAH bless you Ameen
My Allah bless you brother
May Allah grant you wisdom and knowledge which would benefit the whole ummah in this world and the hereafter :)
Ameen!
Thanks for this intro. Looking forward to future videos.
JazakAllahu Khairan!
Thank you alhamdulillah.
Are the Ayat which are "Mubeen/Clear" interpretable metaphorically, possibly to be "the mountains" of the "earth", book, Qur'an? If so, I wonder how this and if this could be seen in the ayah which talks about the mountains sailing like ships while we think them "to be still"?
Off topic, but you comparing the Quran to a map of the world/the world itself is amazing! Could this understanding explain why most Shuyukh make the people memorize the Quran with tajweed entirely before going into its meaning kind of like how a person should memorize a map before they go into explaining the connection between individual landmarks, places and their meanings (history)?
Salaam. Great intro. I have a question. If mutawatir ahadith have the same authenticity as the Quran, what is the issue of not using such hadith (equally/simultaneously) as tafsir of ayahs and thereby not restricting tafsir to EQQ? JZK.
Wsalam. There's absolutely no problem with doing that, if there are mutawatir hadiths relevant to tafsir. The only thing is that it wouldn't be called EQQ!
Where does the EQQ for surah Al An’aam start in this video?
Unfortunately it doesn’t, that will be in videos that haven’t been made yet. 🤲🏼
@@IbnAshur Earnestly looking forward
Jajhakallahu khairan for this video.. can I read your thesis sir?
eprints.soas.ac.uk/30286/
Jajhakallahu khairan
Salaam, this seems like a very intriguing lecture series, will definitely be following In shaa Allah.
Question, Why did you not use al Kashaf by Zamakhshari? He has a very linguistic approach, doesn't he reference other ayaat of the Quran throughout his tafseer?
By a similar token, why not include Anwar al-Tanzil wa-Asrar al-Ta'wil by Imam Baydawi?
May Allah (swt) accept your efforts. Ameen
Wsalam, thanks for your kind comment. Those works are very worthy of attention and do contain citations, but they are not EQQ-primary so don't fit the brief. I did include Muqatil & Tabari only because they are earlier than all the above.
It's actually more pertinent to ask why I didn't include Razi, as I was translating his Great Exegesis at the same time as writing my thesis! Many people assume I did my PhD about Razi but actually he only makes small appearances in the thesis. :)
assalamualaikum... can u make videos on linguistic miracles of Quran?
Wsalam. That could be a future topic. You can also see this series which includes that aspect:
ruclips.net/p/PLuJAKwp0b9LvwOrtodj-1OzcnwmkX6yku
@@IbnAshur yes i had watched that series and it was an amazing series mashallah... but it wasn't that deep cause no literacy features was discuessed. i hope u will do something cause there are few videos and articles on this subject in English... In arabic u have plenty books on this.
but no videos or articles on Quranic literature vs other literature ...
@@simanto7168 Episode 7 is specifically on that topic, but in any case you can find much better explanations and examples in the videos of Nouman Ali Khan. Thanks for your input and encouragement.
@@IbnAshur thank u for the suggestion...
What is your stance about figurative interpretation
It's too broad a question to answer here. But basically I'm open to figurative interpretation wherever it's appropriate.
Salaam Could you please talk about Farahi in more detail? I attended a tafsir course by shaykh Akram Nadwi in which he talked about the coherence of the Quran and the thoughts of Maulana Farahi. He did not critique Farahi's ideas at all; instead he seemed to endorse them. I was very intrigued by it all but I would like to gain a more balanced perspective from you. Are there any issues with Maulana Farahi's methodology or his premises? Perhaps you could talk about this in a separate video. Shukran.
Wsalam. Yes, Dr Akram is an adherent of the school of Maulana Farahi via his student Maulana Shahbaz. I have discussed the Farahian approach in my thesis to some extent. This video series involves a comparative approach which brings the Farahians in conversation with other exegetes (and not from the triumphalist perspective that you get from its adherents!).
@@IbnAshur Thanks for your reply. Dr Akram also accuses a lot of fuqaha of misapplying the Quran to support their fiqhi views. For instance Hanafis use the verse of surah waqiah 'None save the purified touch it' to claim that one needs wudhu to touch the mushaf. But Dr Akram claims that this is inadmissible because the verse has nothing to do with wudhu. It is talking about the shayateen and the accusation of the pagans that the Quran is revealed to muhammad by demons. The verse was refuting that claim by stating that only the angels can approach the Quran and the devils have no access to it. What are your thoughts? If you agree with this view then what does that say about the madhabs that have developed on the basis of these misunderstandings? I am a Maliki but I have developed a great distrust of fiqh and institutional Islam ever since hearing that from Dr Akram.
I’m sympathetic to that kind of critique - see an example from Imam Razi on 7:204 (in my thesis p. 232). It needn’t damage the integrity of the madhhab opinions, which may actually be derived from sources other than the Qur’an but then retroactively understood from a particular ayah.
Know the minhaj (Islam Iman and Ihsan) of the Salaf. So that you may know the book of Allah
When do we get some more EQQ?
There's background work going on in preparation, but we hope the lectures will be able to start quite soon. Can't be more specific yet, unfortunately.
Asalamoalaikum sheikh, can or should a lay person follow this method of eqq and do tafseer for themselves? Also, if I understood correctly we should go back to ahadith if we’re not able to understand Quran better by the only eqq methodology? Or should we always refer to ahadith even if there’s no more need for it.
Wsalam, I'm not advocating people do tafsir for themselves. In the first place, I want people to appreciate the thought process of the expert mufassirs so we respect their conclusions (while also recognising that they're not infallible). Based on that increased awareness, your own reflections upon the Qur'an will be enhanced and you can form your own tentative ideas about its meanings through holistic reading of the scripture. Ideally, you would discuss these with a scholar who can confirm/correct these ideas so that you can continue to grow in understanding.
selamun aleykum. araf 52 hud 1&2 ali imran 7 zumer 23 fussilet 2 isra 106 taha 114. All these ayat are the method for quran eplaining quran. Suleymaniye vakfi in Turkey handles this method. I think you should be connected with them. müzzemmil 1-4 and müzzemmil 20 shows us that our prophet and sahabe worked together with this method. May Allah grant your wisdom.
Wsalam, thanks for your comment; I have discussed some of those verses in my thesis. Could you please explain what you mean by "Suleymaniye vakfi handles this method" - could you point me to an explanation of who they are and what they do?
@@IbnAshur Salam, they are abdulaziz bayindir and a couple more scholars. they call this method the hikmat method. there is a lot of similarities between you and this group scholars. they have a own site. suleymaniyevakfi.org.
According to them there are no gaps in the quran. Allah explained everything in detail. you have to work woth this method then you will get the details
@U. Baskaya thanks for sharing this info. I will look into their work with interest. I want to make clear that I am not using this series to advocate a particular method, but instead to foster understanding of Muslim scholarship with both a critical lens and an overarching aim of benefiting from the guidance of the Qur'an. As you can tell from my remarks in this introduction and what I will go on to say in detail, I do not subscribe to simplistic slogans such as "EQQ is the best approach". My point is that it is an essential part of tafsir and we should explore how it is done properly and effectively.
My initial impression is that this group's ideas have similarities to some of the writers I have researched. As for me, I wouldn't say something as bombastic as this: "After forty years of numerous meetings and efforts to understand the Quran, God has let us at Suleymaniye Vakfi attain this science, which has been forgotten since the Companions of Prophet Muhammad (pbuh)"!!!
Good vid mashallah. Have u spoken with dr akram nadwi?
Yes, al-hamdu lillah. I attended his course on Farahi's method early in my PhD research and gave him a printed copy of the thesis 2 years ago.