The Approach, Style & Methodology Of Al-Baqali (D:606AH) In His Exegesis “Araaes-Ul-Bayan Fi Haqalyi-Qul-Quran”

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Dr. Janas Khan , Abdul Qudus , Dr. Sardar Ali , Dr. Sumia Inayat , Dr. Arsala Khan , Dr. Zar Gul , Dr. Bakht Mina Sughra


The Scholar Sheikh Roos Bahan Al-Baqali’s position on the Indicative Interpretation, the scholars differed in accepting the indicative interpretation. And some of them accepted it and considered it one of the meanings that Allah Almighty bestowed on the hearts of some of his servants, but they set conditions for it other than the well-known conditions of interpretation. Imam Suyiti ([i]) RA said: ([ii]) “Know that the exegesis is from this sect,” meaning the indicative interpretation.” The words of Allah and the words of His Messenger with the Arabic meanings are not referring to the apparent from its apparent meaning, but the apparent meaning of the verse is understood by what the verse came to him and indicated by it in the knowledge of the tongue, and they have esoteric understandings that understand according to the verse and hadith, for whom Allah has opened his heart. Imam al-Taftazani said, “Atheists are called patriotism, not because their claim is that the texts are not on their surface, but rather have meanings that only the teacher knows, and their intention by this is to negate the Sharia altogether. It is possible to reconcile them with the externalities intended, as it is from the perfection of faith and pure gratitude.

Opinions of those who say the indicative interpretation and their evidence ([iii])

Allah says: so what is the matter with those people that they can haedly understand any statmant([iv]) then do they not reflect upon the Quran or are there locks upon hearts([v])

then do they not  refect upon the Quran ? if had been from any other than Allah, they would have found within it much contradiction([vi]) All these verses indicate that the Qur’an is apparent and hidden, and that is because when Allah Almighty mourns the infidels, they hardly understand a hadith and urges them to reflect on the Qur’an. Thus, they do not understand what Allah intended from the discourse, and he urged them to refer to His verses so that they would come to terms with Allah’s purpose and purpose, and that is the inner need to contemplate. What was narrated by Al-Bukhari on the authority of Ibn Abbas - may Allah be pleased with her - that he said: Omar (RA) used to enter me with the elders of Badr, and some of them found themselves in himself. I did not see that he suffered on that day except to show them, so he said, what do you say about the words of Allah Almighty. When the victory of Allah and the conquest came (some of them said: We are commanded to praise Allah and ask His forgiveness for He helped us and He opened for us, and some of them remained silent and did not say anything. _ Teach him to him. He said: (If Allah’s help and treachery come ([vii]). and that is the sign of your term (so glorify the praises of your Lord and ask Him for forgiveness, for He was repentant) Omar (RA) said, may Allah be pleased with him:

I only know of it what you say.” ([viii]) Sheikh Muhammad Ali Al-Sabouni comments on the previous hadith, saying: This understanding is from Ibn Abbas, the rest of the companions did not understand it, but Ibn Abbas understood it, and it is from the indicative interpretation” that inspires him prayer and peace and a reference to the approaching of his time. Such is what was mentioned in the honorable hadith that the Prophet, may Allah bless him and grant him peace, addressed the people one day, and he said in the sentence of his sermon: Allah is the best of a servant between the world and what he has, so he chose what he has. We loved our fathers and mothers, so we were amazed at him crying, and when the Messenger of Allah - may Allah’s prayers and peace be upon him - passed away, we knew that he was the one to choose, and Abu Bakr was the most knowledgeable of us. So Abu Bakar Al Saddiq (RA) understood ([ix]). “by way of reference this concept that we mentioned, and this indicates the validity of this type of interpretation and Allah knows best.” Dr. Al-zahahabi says: Some companions did not understand the surah more than its apparent meaning, as for Ibn Abbas and Omar, they understood another meaning that is not the apparent meaning. The batin that the surah indicatesby means of allusion ([x]) and Sheikh Muhammad Ali al-Sabouni ([xi]) says this understanding.

From Ibn Abbas, and it is from the indicative interpretation that Allah inspires whomever He wills of His creation and that some of His servants know about, so the noble surah contains the obituary of the Messenger of Allah _ may Allah’s prayers and peace be upon him _ and an Deniers of the indicative interpretation and their inferences ([xii])

indication of the approaching of his end. All these evidence indicate that the Noble Qur’an has an outward and an inward ([xiii]). Outwardly understood by everyone who knows the Arabic tongue, and an inner being understood by the people of talent and the masters of insights. A vast and expansive field, and he said, “Whoever wants the knowledge of the ancients and for the last, let the Qur’an revolt.” And to this, Allah Almighty indicated by saying: (We have not neglected anything in the Book) ([xiv])

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