THE MAIN СHARACTER IN TAFSIR STUDIES

Авторы

  • Hasanov Ulug‘bek Abdusalom o‘g‘li International islamic academy of Uzbekistan, Doctoral student of ISESCO Department of Islamic Studies and Civilization. 11, A.Kadiri, Tashkent, 100011, Uzbekistan.

Аннотация

There are two phases to contemporary discourse (classical and modern). The words classical Islamic modernism, neo-Islamic modernism, "secularism," rationalism, and Protestantism are examples of new approaches or alternative viewpoints influenced by secularists in contemporary criticism. The primary goals of contemporary commentary are the eradication of superstition and the improvement of understanding of the Qur'an. The great objective that the modern commenting movement has set for itself is to educate people, society's members, and the public. Mystical interpretations generally avoided in contemporary commentators, and mystical methods are harshly attacked in contemporary commentaries (Ismail Albayrak, 2010). Some academics classify the extremely rationalistic approach that we find in the commentary as "divine interpretation." For instance, such readings are acknowledged as "divine" interpretations in Muhammad Abu Zayd's "Al-Hidaya wal-Irfan fi tafsiril-Koran bil-Koran" (Suleiman Rumi, 1404) work. Various established religious truths started to be contested as a result of the effect of some philosophical perspectives on divine interpretations. The contemporary commentary movement is obviously critical. Modern commentary takes a critical stance, but only on specific topics. Israel's status is one of them. The questioning of Israel and the narratives prefaced that are examples of an apparent social shift. Classical interpretations have come under fire for being overly theoretical. It is argued that modern interpretations put these matters in the background, whereas classical interpretations contained theoretical knowledge and several issues unrelated to society.

 

Библиографические ссылки

Peter Wagrıer, «Sociology of Modernism», Doruk publishing house, Istanbul, 2003, 414 p.

Muhsin Demirchi. «Qur’an and tafsir» Anson publishing house, Istanbul, 2006, 270 p.

Mehmet Pachaji. «One criticism a tafsir: about modern tafsir», journal of Aqeedah studies, № Number 5, 17 p.

Mehmet Suad Martogli. «Tafsir al-Manor», DIE. Volume 21, Istanbul, 2011.

Fathi Ahmad Polat. « Approaches to the Qur'an in Modern Islamic Thought», Iz publishing house, Istanbul 2009, 231 p.

Edvin Evart Aberi. «What is modernism?», The Journal of Religion, volume 15, №4, 1935 year, octabr, (pp. 426-447), 436 p.

Qarang. M. Said Shimshek. «Contemporary Interpretation Problems», publishing of the World of books , Konya, 27 p.

Tunjar Namli. «Quranic Studies in Turkey», II. Quran week, Quran Symposium, Fajr publishing house, Anqara 1996, 205 p.

E. Baljon. « Modern trends in the interpretation of the Qur'an », 31p.

Gunay Tümer, Abdurrahmon Kuchuk. «History of religions», January editions, Anqara 1993, 273 p.

Auberi. «Gunay Tümer, Abdurrahmon Kuchuk, What is modernism?», 434 p.

E.Baljon. «Modern trends in the interpretation of the Qur'an», 80 p.

M. Said Shimshek. «Contemporary Interpretation Problems», world of books, publishing, Konya, 47 p.

Ismail Albayrak. «Approaches to the Qur'an in Classical Modernism». «Ansor» publishing house, Istanbul 2010, 39 p.

Makhmud Ay. «A new approach to symbolic interpretation», Istanbul 2011, 107 p.

Fahd ibn Abdurahman ibn Sulayman Rumi. «Ittijahat ut-tafsir fi al-qorni ar-robi’ ashara al-hijr», 1216-1404 p.

Mukhammad Husayn Zahabi. «at-Tafsir val Mufassirin», 1976, volume 2, 534, 540 p.

Mukhammad Husayn Zahabi. «at-Tafsir val Mufassirin», 1976, volume 2, 531 p.

Iffat Sharqavi. «Religious consciousness in the face of time», 2001, 85 p.

Mustafa Uzturk. «The Qur'an and commentary», Anqara publishing house, Anqara 2008, 143 p.

Amin Huli. «A new method in interpretation», Istanbul 1995, 85 p.

Junayd Eren. «Currents that do not pay attention to circumcision in the commentary», Ekev publishing house, 2000, 28 p.

Murtaza Badr. «Orientalism and research», International Symposium on Orientalism, Istanbul 2006, 222-228 p.

Junayd Eren. « Currents that do not pay attention to circumcision in the commentary», Ekev publishing house, 2000, 30 p.

B. Javdat. «Method and history of interpretation», Kaylhan Yaymlan, Istanbul, 2002, 205 p.

Mukhammad Husayn Zahabi. «at-Tafsir val Mufassirin», 1976, volume 2, 509 p.

Mehmed Pachaji. «What is the classic tafsir (interpretation)?», Journal of Islamic Sciences, №1, 2007, 18 p.

Abdulhamid Birishik. «Tafsir»,Istanbul 2011, 284p.

Umar Nasuhi Bilman. «History of the Great Interpretation», Bilman publishing house, Istanbul 1973, volume 2, 778 p.

Takhsin Gurgun. «The power of the divine word», Kulliyat publishing house, Istanbul 2013, 234 p.

Said Shimshek. «Contemporary Interpretation Problems», World of books publishing house, Konya, 245 p.

Mukhammad Husayn Zahabi. «at-Tafsir val Mufassirin», 1976, volume 2, 517 p.

Said Shimshek. «Contemporary Interpretation Problems», Pushlishing of the world of books, Konya, 170 p.

Hikmat Kochyigit. «Actions that encouraged tafsirs to write mufassirs», 2012, 116 p.

Iffat Sharqavi. «Religious consciousness in the face of time», 2001, 157, 159 p.

Ismail Albayrak. «Approaches to the Qur'an in Classical Modernism». «Ansor» publishing house, Istanbul 2010.

Mehmet Suad Martugli. «Tafsir», DIE. Istanbul, 2011, 292 p.

Hasan Hanafi. «Tradition and Renewal». Interpreter M.Amin Mashali, Otto, Ankara, 2011. 214 p. Aziz Ahmad. «Studies in Islamic Culture in India», publishing of Inson, Istanbul 1995, 287 p.

Adnan Mukhammad Zarzur. «Ulum al-Qur’an», al-Maktabut al-Islam, Damashq 1981, 416 p.

Hamd ibn Sadiq al-Jamal. «Ittijahatul-Fikril-Islamil-Muasiri fil-Misr», Doru alamil-kutub, Riyaz 1994, volume 1, 11 p.

Tunjar Namli. «Quranic Studies in Turkey», II. Quran Week, Quran Symposium, Fajr pushlishing house, Anqara 1996, 205 p.

Загрузки

Опубликован

2022-12-25