At-Tibyan Fi Tafsir al-Quran (التبیان فی تفسیر القرآن) is an of the in ten volumes written by., the author of, admitted using this book in writing his commentary. A copy is available at the, Tehran. This exegesis has been published along with its summary as Mukhtasar-ut-Tibyan. The author uses as a major component in writing his commentary and preserves the traditions of several of Twelver Shi'i imams. According to Bar-Asher, beginning with al-Tusi, Imami exegetes started a new trend in which hadith was no longer the only means of interpreting Quran.
Characters Tebyan interpretation counted as the first and oldest Shiite interpretation which is available today. Sheikh Tusi mentioned tebyan book as a unique book. According to the book in terms of the interpretation is different from other books. Sheikh Tusi methodology in the interpretation is the result of jurists and theologians 's many years of efforts in and during Buwayhid time. Can be said that he was impressed by a beautiful approach as useful and honorable Sheikh Morteza was. This interpretation affected more latter interpretations like Al Mizan, Majma Al Bayan etc. All the chapters in this commentary are set by the Qur'an.
The work before you, from Jalaluddin Al-Suyuti’s Al-Itqan fi `Ulum al-Qur'an, is a celebrated polymath considered indispensable linguistic and stylistic tools for comprehending the meanings of the Qur'an an. Among the chapters of the book are: * Sabab al-Nuzul. * Nasikh and Mansukh.
Sheikh Tusi in his approach tebyan a verbal approach and almost narrative Ast.shykh in tebyan to justify the use of reason in the interpretation of the Qur'an criticizes some point, such as the revelation of the seven letters, and incarnation has been described. This interpretation is fraught with legal, theological and literary and theological content. References.
The Qurʾan and its interpreters. 1 By Mahmoud Ayoub, p. 38. Encyclopedia of Arabic Literature: K-Z edited by Julie Scott Meisami, Paul Starkey, p. 713.
Medieval Islamic civilization: an encyclopedia. A-K, Index By Josef W. Meri, Jere L. Bacharach, p. 166. Scripture and Exegesis in Early Imāmī-Shiism By Meʼir Mikhaʼel Bar-Asher, p. 75.
Morteza Karimi Nia, Sheykh Tousi and his source for tabyan, Kherad Nameh Hamshahri, number 26, Persian. Nafisi and Ammari, literate-Quranic investigations magazine, third number, autumn 1393 solar, p.106.
Although advanced works of ahadith, such as al-Jami’ al-Sahih by al-Bukhari, require a scholar or commentary to unlock their secrets and benefits, shorter ta’liq works can and should be read by the general public regularly. The following works were written for such a purpose and may be read in sequence. Athar al-Hadith al-Sharif Fi Ikhtilaf al-A’imma al-Fuqaha by Muhammad ‘Awwamah. Manhaj al-Naqd/Muqaddimah Kitab al-Tamyiz by Mustafa al-A’zami. Tahrir Ulum al-Hadith by Abdullah al-Juday’. On Schacht’s Origins of Muhammadan Jurisprudence by Mustafa al-A’zami.
The Canonization of al-Bukhari and Muslim by Jonathan Brown. Constructive Critics by Scott Lucas. The Evolution of a Hadith by Dr. Iftikhar Zaman.
Analysing Muslim Traditions by Harald Motzki Mastery. Tadrib al-Rawi by al-Suyuti.
Ahmad Shakir – Al-Ba’ith al-Hathith. Al-Sakhawi – Fath al-Mughith Sharh Alfiyat al-Iraqi The following contemporary authors also have beneficial works:.
Sa’id Ahmad Palanpuri. Tariq Awadullah. Hatim al-Awni Shaykh Hatim al-Awni gives the following advice: Obsessively read the Sahihayn, devoting a period each day for their study so that one can complete reading them in a year. One should aim at a minimum to do this over four years.