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Tafsir Al-Mizan
An introduction to, and some chapters of, an exegesis of the Qur'an by Al-Allamah al-Sayyid Muhammad Husayn at-Tabataba'i. Also includes articles, and FAQ.
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  • Online Since: Sep 16, 1999

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  1. Title
    Tafsir Al-Mizan
  2. < meta > Description
    An introduction to, and some chapters of, an exegesis of the Qur'an by Al-Allamah al-Sayyid Muhammad Husayn at-Tabataba'i. Also includes articles, and FAQ.
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  5. Captured Content
    By Allamah Muhammad Hussein Tabatabai. Preface of Al-Mizan by the Author. In this preface we shall describe the method adopted in this book to find out the meanings of the verses of the Qur'an. at-Tafsir (exegesis), that is, explaining the meanings of the Qur'anic verse, clarifying its import and finding out its significance, is one of the earliest academic activities in Islam. The interpretation of the Qur'an began with its revelation, as is clear from the words of Allah: Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know (2:151). The first exegetes were a few companions of the Prophet, like Ibn 'Abbas, 'Abdullah ibn 'Umar, Ubayy (ibn Ka'b) and others. (We use the word, 'companion', for other than 'Ali - a. s; because he and the lmams from his progeny have an unequalled distinction - an unparalleled status, which we shall explain somewhere else). Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally interpretation of one verse with the help of the other. If the verse was about a historical event or contained the realities of genesis or resurrection etc. , then sometimes a few traditions of the Prophet were narrated to make its meaning clear. The same was the style of the disciples of the companions, like Mujahid, Qatadah, Ibn Abi Layla, ash-Sha'bi, as-Suddi and others, who lived in the first two centuries of hijrah. They relied even more on traditions, including the ones forged and interpolated by the Jews and others. They quoted those traditions to explain the verses which contained the stories of the previous nations, or which described the realities of genesis, for example, creation of the heavens and the earth, beginning of the rivers and mountains, the "Iram" (the city of the tribe of 'Ad), of Shaddad the so-called "mistakes" of the prophets, the alterations of the books and things like that. Some such matters could be found even in the exegesis ascribed to the companions. During the reign of the caliphs, when the neighboring countries were conquered, the Muslims came in contact with the vanquished people and were involved in religious discussions with the scholars of various other religions and sects. This gave rise to the theological discourses, known in Islam as 'Ilmu 'I-kalam. Also, the Greek philosophy was translated into Arabic. The process began towards the end of the first century of hijrah (Umayyad's period) and continued well into the third century (Abbasid's reign). This created a taste for intellectual and philosophical arguments in the Muslim intelligentsia. At the same time, at-tasawwuf (Sufism, mysticism) raised its head in the society; and people were attracted towards it as it held out a promise of revealing to them the realities of religion through severe self-discipline and ascetical rigors instead of entangling them into verbal polemics and intellectual arguments. And there emerged a group, who called themselves people of tradition, who thought that salvation depended on believing in the apparent meanings of the Qur'an and the tradition, without any academic research. The utmost they allowed was looking into literary value of the words. Thus, before the second century had proceeded very far, the Muslim society had broadly split in four groups: The theologians, the philosophers, the Sufi's and the people of tradition. There was an intellectual chaos in the ummah and the Muslims, generally speaking, had lost their bearing. The only thing to which all were committed was the word, "There is no god except Allah, and Muhammad (s. ) is the Messenger of Allah". They differed with each other in everything else. In short, not a single subject, having any relevance to religion was left without a discord of one type or the other. And this divergence, not unexpectedly, showed itself ...
  6. Captured Keywords
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DMOZ Directory Information

  • Directory Title:
    Tafseer Al Mizan
  • Directory Description:
    An introduction to, and some chapters of, an exegesis of the Qur'an by Al-Allamah al-Sayyid Muhammad Husayn at-Tabataba'i. Also includes articles, and FAQ.
  • Keywords:
  • Categories:
    1. Society → Religion and Spirituality → Islam → Shia

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Tafsir Al-Mizan - An Exegesis of the Holy Quran by the Late ...
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Charity Cycle - March 2012
Al-Mizan Charitable Trust is a Muslim grant-funder which supports disadvantaged people and deprived communities across the UK, regardless of their faith or cultural ...
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