Quranic Sciences from Abdul Hamid Farahi’s Perspective (1863-1930)

Jannat Taftahi,Ali Nazari,Seyyed Mahmoud Mirzaee Al-Husayni

doi:10.7575/aiac.ijalel.v.6n.7p.73

Jannat Taftahi, Ali Nazari + Show 1 more

Open Access

https://doi.org/10.7575/aiac.ijalel.v.6n.7p.73

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Abstract

Discussions regarding Quranic sciences and gaining cognizance of different issues of this field date back to the advent of Islam. Throughout history, this field has witnessed a surge of valuable research that has been and is being conducted on its various issues. Farahi (1863-1930), the Indian interpreter, due to preventing the introduction of eisegesis and Isra'iliyyat which lack well-accepted sources into the field of Quran interpretation, is known as the interpreter of Quran. In the introduction of Nazm-ul-Quran and his other works, Farahi proposes novel ideas regarding Qur'anic sciences such as coherence, interconnection between verses and Surahhs (or Surahs) of Quran, asbab al-nuzul (occasions of revelation), and the muqatta'at (disjoined letters), etc. He has also put forward some views concerning naskh (abrogation) which are in line with other interpreters' views. Determined and deliberate attempts of this anonymous author in the field of Qur'anic science led the researchers, drawing on library research and descriptive-analytic methods, to shed some light on the views of this noteworthy interpreter and, as a corollary, revive his character.

Highlights

Quran researchers in the field of Quran written a lot about Qur’anic sciences and even some commentators have focused on the discussion of the issues in the introduction of their commentary or in their interpretation texts
Abdul Hamid Farahi is among the commentators (1349 AH) who was born in “Fariha”, a village of the city of “Azamgar” in India
Researchers less paid attention to “Nazm-ul-Quran Va Tavil ul- Forqan bel-furghan” interpretation that is a contemporary interpretation of Quran

Summary

INTRODUCTION

Quran researchers in the field of Quran written a lot about Qur’anic sciences and even some commentators have focused on the discussion of the issues in the introduction of their commentary or in their interpretation texts. He in the book “Nezam ul Quran” seeks to detect the order “nazm” in verses (Farahi, 2008: 75) He does not follow philosophers, logicians and Sufis methods on the detection of the Quran “nazm”, but relies merely on the holy Quran and writes: There is consensus among past and contemporary commentators that interpret the Quran verse interpret each other, that is the safest and best interpretive method because this method of interpretation makes man familiar with the “nazm” and “tanasob” on verses in the Qur’an,and provides more evidence for thematic relationship with other issues and acts as an incentive to detect the full connections between the verses and to find better and brighter examples in the Quran; and gradually leads man to what that is more and more important (See, Farahi, Publisher Introduction, 2000: 5-6). The secret meaning of the word: It is no secret that the nazm of the words, is that if left unchecked, part of its meaning is abandoned, and whoever does not understand the Qur’anic nazm is deprived of the understanding of a lot of concepts

Following the nazm of the Qur’an

On the nazm of the verses of the Quran

CONCLUSION