2022/06/01 by Waqas Ahmed, Muhammad Hayat Khan, Sami ul Haq · 1 citation
Social Sciences · Psychology · #Islamic Studies and History #Education and Islamic Studies #Families in Therapy and Culture #Interpretation (philosophy) #Philosophy #Epistemology #Maxim #Islam #Atheism #Faith #Literature #Theology #Linguistics #Art
paper · pdf · doi:10.51665/al-duhaa.003.01.0186
openalex publication_date 2022/06/01 · openalex created_date 2025/10/10 · openalex updated_date 2026/06/11
The commentary of Quran has been done mainly in scientific, jurisprudential, topical, and other ways among the scholars. The spiritual, connotative or intuitive commentaries also exist, with their evidence dating back to the early times of Islam. Among such commentaries, al Tastari (283 A.H) holds a prominent position among scholars who studied the spiritual dimension in commentaries of the Holy Quran. In recent times Tafseer Maarif ul Quran has also gained attention of scholars, which has been primarily regarded as a blend of jurisprudential and spiritual dimensions The present study is an adaptation of the same pattern as adopted by Tafsīr Ma’ārif ul Qur’ān written by Mowlānā Idrīs Kāndehlawī, and focuses on Al Tafsīr al Ishārī in Sūrah al Fātiḥah. The study concludes that the references to which the esoteric aimed, are not accepted at all, because it leads to atheism rather than the Sufi’s interpretations, as they are accepted with conditions, i.e; it does not contradict the Qur’an, Sunnah and consensus, the apparent interpretation of the verse is accepted, whether it is from a maxim or an opinion. Not everything that is attributed to the Ishari interpretation is purely false. Rather, the signs are and a consideration of what is right and what is wrong and what is false.