❤️ Tafsir 🏵️

"'Tafsir ( ) refers to exegesis, usually of the Quran. An author of a tafsir is a ''''' (; plural: ). A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will. Principally, a tafsir deals with the issues of linguistics, jurisprudence, and theology. In terms of perspective and approach, tafsir can be broadly divided into two categories, namely tafsir bi- al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through the Islamic prophet Muhammad and his companions, and tafsir bi- al-ra'y (lit. tafsir by opinion), which is arrived through personal reflection or independent rational thinking. There are different characteristics and traditions for each of the tafsirs representing respective schools and doctrines, such as Sunni Islam, Shia Islam, and Sufism. There are also general distinctions between classic tafsirs compiled by authoritative figures of Muslim scholarship during the formative ages of Islam, and modern tafsir which seeks to address a wider audience, including the common people.Mir, Mustansir. (1995). "Tafsīr". In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press. Etymology The word ' is derived from the three-letter Arabic verbal root of F-S-R (', 'interpret'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing. In Islamic contexts, it is defined as understanding and uncovering God's will which has been conveyed by the Quranic text, by means of the Arabic language and one's own knowledge.Al-Zehebi, Al-Tafsir vel Mufassirun History The first examples of tafsir can be traced back to Muhammad. According to Islamic belief, as the Quran was revealed to him, he recited the verses to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities.Şatibi, El-muvafakat Elements of Muhammad's explanations including clarifying verses whose intents are not understood, the indication of names, places, times etc. which have not been mentioned in the verse, restriction of meanings which have been given as absolute and reconciliation of expressions which seem contradictory. Although scholars including ibn Taymiyyah claim that Muhammad has commented on the whole of the Quran, others including Ghazali cite the limited amount of narratives (hadith), thus indicating that he has commented only on a portion of the Quran. After the death of Muhammad, his companions (sahabah) undertook the task of interpretation, thus starting a new age in tafsir. Most of the sahabah, including Abu Bakr, refrained from commenting based on their personal views, and only narrated comments by Muhammad. Others including ibn Abbas used their own knowledge from the Arabic language to interpret the Quran. At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained. The Quran was still not fully interpreted, and commentaries were not separated from the hadith collection nor written separately, mainly due to other occupations such as the collection of the Quran. By the time of the next generations ensuing the sahabah, scholars in the age of the successors (tabi'in) started using a wide range of sources for tafsir. The whole of the Quran is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected. During this time, a whole range of schools of tafsir came into existence in different scholastic centers, including Mecca, Medina and Iraq. Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and Jewish apocryphal reports were also widely employed. Notable compilers on this age including Sufyan al-Thawri. Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by muhaddithun (lit. scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad.Muhsin Demirci, Tefsir Usulü, 120 This indicates that tafsir, in its formative age, used to be a special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir. Conditions An author of tafsir is a ' (; plural: ). According to Sunni Islamic scholar Al-Suyuti, mufassirs are required to master 15 fields from different disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Quran. The foremost discipline that constitutes the basis of tafsir learning is Arabic language. Arabic in this context specifically means Classical Arabic. One of the earliest Islamic scholars Mujahid ibn Jabr said, “It is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Qur'an without learning classical Arabic.” Especially relevant expertise is how one learns the meaning of each word. In this respect, it should be known that classical Arabic must be mastered in its entirety because one word may have various meanings; a person may only know two or three of them whereas the meaning of that word in the Qur'an may be altogether different. Other fields related to Arabic language includes Philology of Arabic. It is important because any change in the diacritical marks affects the meaning, and understanding the diacritical marks depends on the science of Arabic philology. Morphology of Arabic language is also important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, “A person who misses out on Arabic morphology has missed out on a lot.” Lastly, Al-Ishtiqaaq is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. It should be learned because sometimes one word derives from two root words, the meaning of each root word being different. For example, a word masih derives from the root word masah which means “to feel something and to touch something with a wet hand,” but also derives from the root word masaahat which means “to measure.” Another relevant discipline is the science of interpreting the Arabic sentence. Ilm al-Ma’ani is the science by which one figures the syntax through the meaning of a sentence. Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language. Ilm al-Badi’ is the science by which one learns to interpret sentences in which the beauty and eloquence of the spoken and written word are considered hidden. The above-mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most principal sciences to a mufassir as it is deemed by Muslims that there are literal and non-literal meanings of the Quran, and one is able to reveal the miraculous nature of the Quran through these three sciences. A field from Quranic teaching is called Ilm al-Qira'at. This is a system of dialecticism of the different readings of the Quran. This science is important because one qira'at (way of reading) of the Quran may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings. General sciences of Islamic theology and Islamic study are also imperative. Ilm al-Aqa'id and Ilm al-Kalam are comprehensive sciences in Islamic theology and philosophy. They are important because upon these understandings, one may understand issues such as invalidity of attributing the literal meaning of some ayah to God. In this case, one will be required to interpret the ayah as in ‘the hand of Allah is over their hand’. Other key issues required to be addressed through comprehension of theology and philosophy includes that of free will and determinism, or the infallibility of the prophets. Comprehension of Fiqh, Islamic jurisprudence, is important because one cannot gain an overview of any issue until he has understood its particulars. Usul al-Fiqh, principles of Islamic jurisprudence, is also required so one understands the methodology of legal derivation and interpretation. Other distinctive systems linked with tafsir study including Asbaab al-Nuzul, which is the field by which one learns the circumstances in which an ayah is revealed. It is important because the meaning of the ayah is more clearly understood once the circumstances in which it was revealed are known. Sometimes, the meaning of an ayah is wholly dependent on its historical background. Another is Ilm-ul-Naskh, which is knowledge of the abrogated ayah. In general, due to the Quran made up of revelations that revealed to Muhammad in the course of more than twenty years, certain verses are considered meant to be temporary and subsequently repealed by the following ones. Ilm-ul-Nashkh is a science of identifying the abrogations, and it is important because abrogated rulings must be separated from the applied rulings. Ilm al-Hadith is knowledge of the hadith which explain mujmal (general) ayah, and Ilm al- Ladunni is the endowed knowledge which is considered granted by God to his closest servants. This is for example a knowledge obtained directly from Allah through inspiration. They are the servants indicated in the hadith: "Allah will grant one who acts upon whatever he knows from a knowledge he never knew." Principles There are several frames of reference in which tafsir can be categorized. The main issue of framing constitutes its methodology. Tafsir can be broadly divided into two categories from the viewpoint of methodology employed in order to approach the interpretation. These categories are called tafsir bi-al-ma'thur (, also known as tafsir bi-al-riwaya ) and tafsir bi-al-ra'y (, also known as tafsir bi-al-diraya ). Tafsir bi-al- ma'thur (tafsir bi-al-riwaya) Tafsir bi-al-ma'thur, or commonly known as tafsir bi-al-riwaya, is the method of commenting on the Quran using traditional sources. Tafsir bi-al-riwaya connotes tafsir using another portion of the Quran, or sayings of Muhammad, or saying of his companions. This classical tafsir method is agreed upon by all scholars, and is the most used method throughout history, partly because other methods have been criticized. Criticism of non-riwaya method is mostly based on two grounds; for one, Muhammad has condemned those who interpret the Quran from their own point of view,Tirmizi, Tafsir, 1 and for two, most companions of Muhammad have refrained from presenting their own ideas.Taberi, Camiul Beyan, I, 27 Some important examples of tafsir bi-al-riwaya are Jāmiʿ al-Bayān by al-Tabari and Tafseer al-Qurʾān al-ʿAẓeem by ibn Kathir. The sources used for tafsir bi-al- riwaya can be ordered by the rank of authority, as the Quran, Hadith, the report by Sahaba and Tabi'iun, classical Arabic literature, and Isra'iliyat. The most authoritative source of the interpretation is the Quran itself. Interpretation of the Quran employing other Quranic reference is very common because of the close interrelatedness of the verses of the Quran with one another. The Quranic verses explain and interpret one another, which leads many to believe that it has the highest level of authenticity. Many verses or words in the Quran are explained or further clarified in other verses of the Quran. One example of the hadith which extensively employs this source of method is Al-Mizan fi Tafsir al-Qur'an by Muhammad Husayn Tabataba'i. The authoritative source of method second to the Quran is Hadith, by using narratives of Muhammad to interpret the Quran. In this approach the most important external aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law. Authority of this method is considered established by the statement made in the Quran that Muhammad is responsible for explanation and guidance. While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad. One important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be of authentic origin (sahih). Narratives of such origin are considered requisite for tafsir. Other source of the interpretation includes the accounts of Ṣaḥābah, companions of Muhammad, or tabi‘un, the generation after sahabah, and Tabi‘ al-Tabi‘in, the generation after tabi'un. Their authority is based on an account in hadith Sahih Bukhari, which accordingly, Muhammad said; > "The best people are those living in my generation, then those coming after > them (Tābi‘un), and then those coming after (the second generation)". If nothing is found in the Quran or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses. These are generally considered above personal opinion, because these people grew up with everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation; and they were very knowledgeable in both Arabic literature and Islamic thought. Another non-scripture based source of the interpretation is classical Arabic literature. Classical Arabic poetry and the text of the Quran are two resources which can be used as foundational reference in ascertaining the meaning and signification of the remaining literal and figurative diction of the Quran and its style of expression. Using Arabic poetry for defining words is a long used practice, in fact there are very few scholars who haven't used this source.Muhsin Demirci, Tefsir Tarihi, 128 Less authoritative source of the interpretation is Isra'iliyat, which is the body of narratives originating from Judeo-Christian traditions, rather than from other well-accepted sources. The Isra'iliyat are mostly non-biblical explanatory stories and traditions (Hebrew: midrashim) giving extra information or interpretation about events or individuals recorded in the Hebrew scriptures. Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in the Quran. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use. Tafsir bi-al-ra'y (tafsir bi-al-diraya) Tafsir bi- al-ra'y, or commonly known as tafsir bi-al-diraya, is the method of using one's independent rational reasoning and mind (ijtihad) to form an opinion- oriented interpretation. The most distinctive feature of tafsir bi-al-diraya is the inclusion of the opinions of the commentator, thus forming the more objective view on Quranic verses. The relative paucity of traditional sources is also a practical reason why the scope of the methodology is augmented. This is considered sanctioned by the Quran itself, as written in the surah Sad verse 29: This method is not interpretation by mere opinion however, but rather opinions must be based on the main sources. Performing Quranic interpretation using solely one's own opinion is believed to be prohibited by some Muslims. This is based on an authenticated hadith of Muhammad which states "He who says (something) concerning the Qur'ân without knowledge, he has taken his seat of fire".Tirmizi, Tafsir 1 However, this hadith can alternatively be interpreted to refer to the importance of first properly studying and learning the Quran before attempting to teach or preach it to others. Accordingly, the method of independent reasoning (ijtihad) has several qualifications and conditions that need to be satisfied. Due to the nature of orientation toward opinions, this method is rejected by certain scholars such as Ibn Taymiyyah, and prohibited by Wahhabi Islamic doctrine. Some important examples of such tafsirs include Anwar al-Tanzil by al-Baydawi and Mafatih al- Ghayb by Fakhr al-Din al-Razi. Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such as maqasid or socio-cultural environment taken into consideration. In terms of linguistic resources, literary elements of the Arabic language, including morphology, eloquence, syntax are an integral part of tafsir, as they constitute the basis of understanding and interpretation. Arabic has a systematic way of shaping words so one can know the meaning by knowing the root and the form the word was coined from. If any word can be given a meaning that is compatible with the rules of grammar, Quranic text can be interpreted that way. In terms of historical resources, scholars may choose to interpret verses according to external factors, including their historical context and their place of revelation. Historical context (Asbab al-nuzul) is particularly important to interpret verses according to how the Quran was revealed, when and under which circumstances, and much commentary was dedicated to history. The early tafsirs are considered to be some of the best sources for Islamic history. Classification of the place of revelation, whether it was revealed in Mecca or Medina, is important as well. This is because in general Meccan verses tend to have an iman (loosely translated as faith) nature that includes believing in Allah, Muhammad, and the day of judgment, whether it be theological foundations or basic faith principles. On the other hand, Medinan verses constitute legislation, social obligations, and constitution of a state. On the more conceptual level, the idea of maqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals of shariah, which may be considered simply as bringing happiness to a person in this life and the hereafter. That way, any interpretation that threatens to compromise the preservation of religion, life, lineage, intellect or property may be discarded or ruled otherwise in order to secure these goals. Further, the socio-cultural environment may also taken into consideration. This includes understanding and interpreting the Quran while taking into account the cultural and social environment to which it has been revealed; or according to the scholars' own time. Often than not, the distinction can be made between the amm (general) verses that aimed at universal conditions for Muslims, and khass (specific) verses that applied to specific conditions, time or need. This is considered an integral part of analyzing the universality of the Quran. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to the needs of their time. Schools Islamic theology is divided into myriad of schools and branches, and each of the schools' comments on the Quran with their own point of view. Sunni Mir Sayyid Ali, writing a Tafsir on the Quran, during the reign of the Mughal Emperor Shah Jahan. Regarding sunni tafsir, it seems that Muhammad ibn Jarir al-Tabari and Ibn Taimiyya serve as transition points.Farhad Daftary The Study of Shi‘i Islam: History, Theology and Law Bloomsbury Publishing, 08.01.2014 pp. 104-105 The time of Tabari marks the classical period, which encompassed important Sunni tafsirs, such as Tafsir al-Thalabi, Tafsir of Al-Zamakhshari and Tafsir al-Tabari. Tafsir al- Tabari is one of the most important tafsir works in Sunni Islam.C.E. Bosworth. Encyclopedia of Islam 2nd ed Brill. "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid", Vol. 10, p. 14. This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.Herbert Berg The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period Routledge 03.04.2013 pp. 120-128 The post-classical period is marked by the exegetic methodology of Ibn Kathir. Although ibn Kathir claimed to rely on the works of Tabari, he introduced new methods for his exegesis, based on the teachings of Ibn Taimiyya.Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 page 115 His monovalency and rejection of Isra'iliyyat are significant for his tafsir.Johanna Pink Sunnitischer Tafs?r in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 11.11.2010 p. 40 (German) It is much more selective, than previous tafsir.Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 page 632 Intellectual disciplines of grammar, law and theology brought into debate did no longer played a role in Quranic exegesis.Teresa Bernheimer, Andrew Rippin Muslims: Their Religious Beliefs and Practices Routledge, 01.03.2013 chapter 11 In contemporary scholarship translations of previous tafsirs into English language are usually abridged versions of their longer original. One widespread version of Tafsir Ibn Kathir is published under the editorship of Muhammad Saed Abdul-Rahman. Such translations are often omitting content, to guide the readers against "wrong" content, following the puritanian approaches. Ibn Kathir gained widespread popularity, probably due to his straight approach in his own work, and the lack of alternative translations of traditional tafsirs.Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London p. 478 Abridged translations into Western language also appeared for Tafsir Tabari. One French version provided by Pierre Godé appeared in 1983.Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London p.479 He edited the work in a way, that the author appears 'orthodox'. An English translation of Tabari by J. Cooper appeared in 1986.History of al-Tabari Vol. 1, The: General Introduction and From the Creation to the Flood, Band 1 SUNY Press, 10.06.2015 p. 111 Shia Tafsir by Shia Islam similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia tafsirs include expounding of the concept of imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali, and the heavier authority put on interpretations attributed to The Twelve Imams. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues. On the other hand, tafsir by Zaidi school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well. Some of the important examples of Shia mufassirs and its tafsir are Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067), and Majma al-Bayan lif'ulum al-Quran by Shaykh Tabarsi (d. 548/1153). Other Mu’tazilah = The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Secondly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars. = Ahmadiyya = The Ahmadiyya movement has published a number of Quran commentaries, these include Tafseer- e-Kabeer by Mirza Basheer-ud-Din Mahmood Ahmad (Urdu-10 Volumes) and Haqaiq al-furqan by Hakeem Noor-ud-Din (Urdu-4 volumes). Ahmadi interpretation of the Quran reflects their distinctive worldviews on Islamic philosophy and theology, such as rejection of abrogation of the verses and particular emphasis on harmony between the Quran as the word of God and science as the work of God.Friedmann, Jihād in Ahmadī Thought, , p. 227 = Sufistic approach = It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations especially when interior meaning is against exterior one. Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But Muhammad and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however, they are found in the books of Sufis. Some examples are Hakaik al-tafsir by Sulemi, and Tafseer-e-Rafai by Faqeer Syed Muhammad Rafai Arab. = Scientific approach = Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge.Scientific Exegesis in Malay Qur’anic Commentary, Nor Syamimi Mohd, Haziyah Hussin & Wan Nasyrudin Wan Abdullah, Faculty of Islamic Studies, The National University of Malaysia, Malaysia What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based — like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a development of the matter. As for the Quran itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests — they were just a sort of mental exercise which has been totally discredited now by the modern science. Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. A common example is Mafatih al-Ghayb by Fakhruddin al-Razi. = Fiqhi approach = Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ahkam), and it strives to obtain Islamic law from the Quran. It is a very common school classically and modernly. There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Works of Fiqhi tafsir were typically written from the perspectives of the madhhab of their respective authors. For example, Aḥkam al-Qur'an by al-Jassas was written according to the Hanafi Madhhab, Aḥkam al-Qur'an by Qaḍi Abū Bakr ibn al-'Arabī and al-Jaami' Li'Aḥkam al-Qur'an by al-Qurtubi were written according to the Maliki Madhhab, and Aḥkam al-Qur'an by Ilkiya was written according to the Shafi'i Madhhab. Some also cite Zad al-Maseer of ibn al-Jawzi as an example of a fiqhi tafsir according to the Hanbali Madhhab. =Quranistic approach= Turkish Islamic theologian Yaşar Nuri Öztürk denounced contemporary Islamic practices as altered. He distinguished between that is called Islam, consisting mainly of customs and traditions introduced in the Umayyad period. In 1992 he published a tafsir-like exegetical work of 760 pages, called Kur'an'daki Islam. He deals with each Sura in one chapter structured around certain verses of the specific sura or words occurring in the text, which need to be explained.Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London p.446-449 = Unspecified = A newer work which incorporates and quotes the work of a multitude of previous scholars and analyzes the relevant Arabic root words (based on all available classic Arabic meanings), and references all relevant passages of the Quran, was done by Abdul Mannan Omar. See also * Atthakatha * Esoteric interpretation of the Quran (Ta'wil) * List of fatwas * Hadith * List of tafsir works * Quran translations * Sharia References Category:Islamic terminology Category:Quran "

❤️ Law Society of Ontario 🏵️

"The Law Society of Ontario (LSO; French: Barreau de l'Ontario) is the law society responsible for the self-regulation of lawyers and paralegals in the Canadian province of Ontario. Founded in 1797 as The Law Society of Upper Canada (LSUC; French: Barreau du Haut-Canada), the society adopted its current name after a majority vote by its governing body in November 2017. The change was formalized on May 8, 2018, by amendment to provincial legislation. History Receipt dated February 5, 1836 for application to the Law Society of Upper Canada issued to John A. Macdonald, the future first Prime Minister of Canada The Law Society was created in 1797 to regulate the legal profession in the British colony of Upper Canada and is the oldest self-governing body in North America. Its first home was at Wilson's Hotel at Gate and Queen Streets in Newark (now Valumart store in Niagara-on-the-Lake), then from 1799 to 1832 at various temporary locations at York (Toronto) until Osgoode Hall was built in 1832. The Law Society continued to retain its original name, even though Upper Canada ceased to exist as a political entity in 1841. The Society governed the legal profession in the coterminous Canada West from 1841 to 1867, and in Ontario since confederation in 1867. The Law Society of Upper Canada's creation by an act of the Legislative Assembly of Upper Canada came some 20 years before the earliest such self-governing association in any other Canadian province or territory. Its creation was an innovation in the English- speaking world, and it became the model for law societies across Canada and the United States. It is one of the oldest law societies in the English- speaking world. In 1994, the Law Society affirmed its role by adopting this Role Statement: "The Law Society of Upper Canada exists to govern the legal profession in the public interest by ensuring that the people of Ontario are served by lawyers who meet high standards of learning, competence and professional conduct, and upholding the independence, integrity and honour of the legal profession, for the purpose of advancing the cause of justice and the rule of law." The Law Society faced calls to change the name Upper Canada. Benchers have voted to drop the name and replace it with a new one. On November 2, 2017, the Society's governing body (Convocation) chose "Law Society of Ontario" as the new name. The name change was made official following amendments to the Law Society Act as part of the 2018 provincial budget implementation bill. In 2019, the Law Society rejected a controversial new regulation requiring all lawyers and paralegals to abide by a statement supporting diversity and inclusion, suggesting the measure was an example of compelled speech, which drew a backlash from some lawyers and journalists and applause from others. Oversight Osgoode Hall stained glass window The Law Society regulates the more than 50,000 lawyers in Ontario. It is responsible for ensuring that lawyers are both ethical and competent. The Society has the power to set standards for admission into the profession. It is empowered to discipline lawyers who violate those standards. Available sanctions range from admonitions to disbarment. It is based in Toronto, at Osgoode Hall. Paralegals Effective May 1, 2007, as a result of amendments to Ontario's Law Society Act, the Law Society regulates more than 8,000 paralegal licensees in Ontario. Paralegals are licensed to provide limited legal services, such as providing representation before provincial tribunals. Tribunal decisions The Law Society Tribunal is an independent adjudicative tribunal within the Law Society of Ontario that processes, hears and decides regulatory cases about Ontario lawyers and paralegals. It was formally created on March 12, 2014, to improve the Law Society’s hearing process. The Tribunal’s core values are fairness, quality, transparency and timeliness. It decides a variety of kinds of cases, including alleged misconduct by lawyers and paralegals, whether applicants to be lawyers and paralegals have the required good character to be granted a licence, and alleged incapacity due to health reasons. Tribunal adjudicators, who include benchers and other lawyer, paralegal and lay appointees, are tasked with coming to decisions that are fair, just and in the public interest. Orders, upcoming hearings, and reasons for decisions are all publicly available. David A. Wright is the current Chair of the Law Society Tribunal. Vice-Chairs are Raj Anand (Hearing Division) and Christopher D. Bredt (Appeal Division). Due to COVID-19, most tribunals were held over the telephone. Treasurer The Law Society is headed by a Treasurer. He or she is selected by the benchers, who comprise "Convocation" – in effect, the Society's board of directors, as the Society is an Ontario Corporation without share capital. All lawyer- benchers are elected by the Society's members, and eight lay benchers are appointed by the provincial government. The current Treasurer is Malcolm M. Mercer (elected on June 28, 2018), and the current CEO of the Law Society is Diana Miles. Section 12(2) of the Law Society Act, R.S.O. 1990, provides that the Attorney General of Ontario is a bencher of Convocation, while section 13(1) provides that the Attorney General is the "Guardian of the Public Interest" and, as such, may require the production of any document or thing possessed by the regulator. The regulator falls under the supervision of the Ministry of the Attorney General, according to the ministry's web site. As of 2018, the Law Society has more than 600 staff. It is frequently named one of Greater Toronto's Top Employers by Mediacorp Canada Inc., most recently in 2018. Arms See also * CCH Canadian Ltd v Law Society of Upper Canada * Federation of Law Societies of Canada ReferencesExternal links * Ontario * Category:Ontario law Category:Organizations established in 1797 Category:Legal ethics Category:1797 establishments in Upper Canada Ontario "

❤️ Companions of the Prophet 🏵️

"Muhammad and his companions on an Ottoman miniature Companions of the Prophet or ''''' ( meaning "the companions", from the verb meaning "accompany", "keep company with", "associate with") were the disciples and followers of Muhammad who "saw or met the prophet during his lifetime and were physically in his presence". "Al-ṣaḥābah" is definite plural; the indefinite singular is masculine صَحَابِيٌّ ('), feminine صَحَابِيَّةٌ ('). Later scholars accepted their testimony of the words and deeds of Muhammad, the occasions on which the Quran was revealed and other various important matters of Islamic history and practice. The testimony of the companions, as it was passed down through trusted chains of narrators (isnads), was the basis of the developing Islamic tradition. From the traditions (hadith) of the life of Muhammad and his companions are drawn the Muslim way of life (sunnah), the code of conduct (sharia) it requires, and the jurisprudence (fiqh) by which Muslim communities should be regulated. The two largest Islamic denominations, the Sunni and Shia, take different approaches in weighing the value of the companions' testimonies, have different hadith collections and, as a result, have different views about the ṣaḥābah. The next generation of Muslims after the ṣaḥābah, who were born after Muhammad died but knew personally at least one ṣaḥābah, are called Tābi‘ūn, and the generation after them, who knew at least one Tābi‘, are called tābi‘ al-tābi‘īn. The three generations make up the salaf of Islam. Sa'd ibn Abi Waqqas leads the armies of the Rashidun Caliphate during the Battle of al-Qadisiyyah from a manuscript of the Shahnameh. Types of ṣaḥābah In Islām, companions of Muḥammad are classified into categories including the Muhajirūn who accompanied Muhammad from Mecca to Medina, the Anṣār who lived in Medina, and the Badriyyūn who fought at the Battle of Badr. Two important groups among the Companions are the Muhajirūn "migrants", those who had faith in Muhammad when he began to preach in Mecca and who fled with him when he was persecuted there, and the Anṣār, the people of Medina who welcomed Muhammad and his companions and stood as their protectors. Lists of prominent companions usually run to 50 or 60 names, the people most closely associated with Muhammad. However, there were clearly many others who had some contact with Muhammad and their names and biographies were recorded in religious reference texts such as ibn Sa'd's early Book of the Major Classes. Al-Qurtubi's Istīʻāb fī maʻrifat al-Aṣhāb, who died in 1071, consists of 2770 biographies of male and 381 biographies of female ṣaḥābah. According to an observation in al-Qastallani's Al-Muwahib al-Ladunniyyah, an untold number of persons had already converted to Islam by the time Muhammad died. There were 10,000 by the time of the Conquest of Mecca and 70,000 during the Expedition of Tabuk in 630. Some Muslims assert that they were more than 200,000 in number: it is believed that 124,000 witnessed the Farewell Sermon Muhammad delivered after making Farewell Pilgrimage to Mecca. Differing views=Sunni Muslim The most widespread definition of a companion is someone who met Muhammad, believed in him, and died a Muslim. The Sunni scholar ibn Hajar al-Asqalani (d.852 H) said, Anyone who died after rejecting Islam and becoming an apostate is not considered as a companion. Those who saw him but held off believing in him until after his passing are not considered ṣahābah but tābiʻūn. . According to Sunni scholars, Muslims of the past should be considered companions if they had any contact with Muhammad, and they were not liars or opposed to him and his teachings. If they saw him, heard him, or were in his presence even briefly, they are companions. All companions are assumed to be just (ʻudul) unless they are proven otherwise; that is, Sunni scholars do not believe that companions would lie or fabricate hadith unless they are proven liars, untrustworthy or opposed to Islam.Muhammad ibn Ahmad (died 1622), also known as "Nişancızâde", Mir’ât-i kâinât (in Turkish): Some Quranic references are important to Sunni Muslim views of the reverence due to all companions;"Sharh al-`Aqeedah at-Tahaawiyyah", by al-Tahawi, p.526-528"Al-I`tiqad `ala Madhhab al-Salaf Ahl al-Sunna wa al-Jama`a", by Al- Bayhaqi, pg.109–113"Al-Tajrid fi Asma' al-Sahaba", by Al-Dhahabi, pg.57Word Games With Verse 33:33, By: Ibn al-HashimiMothers of the Believers, By: Ibn al-HashimiAl-Ifk: Quran Defends Aisha, By: Ibn al-Hashimi It sometimes admonishes them, as when Aisha, daughter of the first Sunni caliph Abu Bakr and the wife of Muhammad, was accused of infidelity. Differing views on the definition of a Companion were also influenced by the debate between the Traditionalists and the Muʿtazila with the traditionalists preferring to extend the definition to as many people as possible and the Mu'tazilites preferring to restrict it. Shia Islam The Shia as well as some Sunni scholars like Javed Ahmad Ghamidi and Amin Ahsan Islahi state that not every individual who met or had accidentally seen Muhammad can be considered a Companion. In their view, the Qurʻan has outlined a high level of faith as one of the distinctive qualities of the ṣaḥābah. Hence, they admit to this list only those individuals who had substantial contact with Muhammad, lived with him, and took part in his campaigns and efforts at proselytizing.Fundamentals of Hadith Interpretation by Amin Ahsan Islahi In other words, Companion is called to sahaba of prophet who be in a long-term relationship with him and support him in essential event up to their death. In view of such admonitions, the Shia have different views on each ṣaḥābiyy, depending on what they accomplished. They do not accept that the testimony of nearly all ṣaḥābah is an authenticated part of the chain of narrators in a hadith and that not all the ṣaḥābah were righteous just because they saw or were with Muhammad. The Shia further argue that the righteousness of ṣaḥābah can be assessed by their loyalty towards Muhammad's family after his death and they accept hadith from the Imams of the Ahl al-Bayt, believing them to be cleansed from sin through their interpretation of the Qurʻan and the hadith of the Cloak. Shia Muslims believe that some companions are accountable for the loss of caliphate by the Ali's family. As verses 30-33 from Al-Aḥzāb, Shias believe their argument that one must discriminate between the virtues of the companions by verses relating to Muhammad's wives. Baháʼí Faith The Baháʼí Faith recognises the companions of Muhammad. They are mentioned in the Kitáb-i-Íqán, the primary theological work of the Baháʼí religion. Hadith=Sunni views According to the History of the Prophets and Kings, after the death of Muhammad, Abu Bakr, Umar and Abu Ubaidah ibn al-Jarrah and the Anṣār of Medina held consultations and selected Abu Bakr as the first caliph. Then 'Abd al- Rahman ibn 'Awf and Uthman, companion and son-in-law of Muhammad and also essential chief of the Banu Umayyah, selected Umar as the second caliph after the death of Abū Bakr and the other Anṣar and Muhajirun accepted him. Sunni Muslim scholars classified companions into many categories, based on a number of criteria. The hadith quoted above shows ranks of ṣaḥābah, tābi‘īn, and tābi‘ at-tābi‘īn. Al-Suyuti recognized eleven levels of companionship. Shia views Following the consultation of companions about the successor of Muhammad, Shi'i scholars, therefore, deprecate hadith believed to have been transmitted from alleged unjust companions and place much more reliance on hadith believed to have been related by Muhammad's family members and companions who supported Ali. The Shia claim that Muhammad announced his successor during his lifetime at Dawat Zul Asheera then many times during his prophethood and finally at the event of Ghadir Khumm. Shias consider that any hadith where Muhammad is claimed to have absolved all ṣaḥābah from sin is a false report by those who opposed the Ahl al-Bayt. See also * List of Sahabah * List of non-Arab Sahabah * Hadith of the Ten Promised Paradise * Apostles * Apostles of Baháʼu'lláh * Ten Principal Disciples Notes References Further reading * Osman, Amr, Companions, in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. * Ibn Sa'd al-Baghdadi, Muhammad – The book of The Major Classes, only partially translated into English; see Men of Medina and Women of Medina published by Ta-Ha Publishers, and first two volumes as published by Kitab Bhavan, New Delhi. * Wilferd Madelung – The Succession to Muhammad, Cambridge University Press, 1997. * Maxime Rodinson – Muhammad, 1961, as translated into English and published in 1980 by Pantheon Books. * William Montgomery Watt – Muhammad at Medina, Oxford University Press 1956. External links *List of Male Sahaba *List of Female Sahaba *Sahaba: Companions of the Prophet *The Companions of the Prophet as seen by the Shi’a and the Sunnis *Sermons of the Commander of the Faithful, Imam Ali b. Abi Talib, from Nahj al-Balaghah Category:Islamic terminology Category:Life of Muhammad "