If you want to comment please put your comment down bellow with politely and respectfully. Thank You.

Methodology for the Study of Dajjāl in the Qur’ān was meant to be included as a chapter of my book on Dajjāl. However I realized that it was too long to function as a chapter, and hence I had to remove the material that was specific to Dajjāl, and then publish it as a separate book altogether. I have no regrets in doing so since it was my desire that this be my last effort at teaching basic methodology for the study of the Qur’ān. I have done no more than offer an introduction to that methodology. Those who wish to do so, can search for books which teach the subject comprehensively.

The ‘Introduction’ to the religious thought of the distinguished Islamic scholar, Maulānā Dr. Muhammad Fazlur Rahmān Ansārī (1914-1974) contains important information and analysis on methodology which complement the text of this book. Readers are advised to read that ‘Introduction’ to his religious thought in order to enhance their understanding of the subject of this book. It is located in Appendix 1 of the book. Indeed most of what is explained in the text itself on methodology has come from him, and it is he who should have written this book. I wish I had an introductory book such as this to study when I was his student just beginning my study of Tafsīr al- Qur’ān. Had he written it, I have no doubt that it would have spurred me on to a faster and more productive effort of study of the Holy Qur’ān.

Allah Most High declared that He sent down the Qur’ān in the Arabic language in order that it might provoke a people to think (Qur’ān, Yūsuf, 12:2), and hence to study the Book with the rational faculty. Most translators of the Qur’ān admit that it cannot be translated to another language. (See Muhammad Asad’s essay entitled: Can the Qur’ān be translated? Published by the Centre Islamique, Geneva. 1964) Rather, the most that can be achieved in a translation is an approximate rendering of the meaning of the miraculous Arabic text. For this reason we always quote in this book, the actual Arabic text of the Qur’ān which has been preserved unaltered for close to fifteen hundred years, and having done so, we then offer an explanatory translation with our explanatory comments (always carefully enclosed in brackets). We have done so in order to facilitate the proper study of the Qur’ān.

Verse 51 of Surah al-Maidah: Being a commentary to Maulana Imran Hosein’s interpretation of the verse.  By: Hasbullah Shafi’iy Introduction Sayyiduna Umar radiyallahu anhu, in his six-line description of the Quran that we are unable to discuss here except one particular word that is relevant to our subject, most aptly said that the Quran is Barakah. Now, this is not …

The present article is based on the address delivered on April 21, 1997, during the Annual Qur’anic Muahadrat (Lectures) held at Qur’an Auditorium (Lahore).

The Continuity of Iqbal’s Qur’anic Thought The Genesis of Pakistan and the Islamic Revolution in Iran Viewed in the context of Iqbal’s Qur’anic Thought and its Continuity in Dr. Israr Ahmad

 “The Days of Allah” and Qur’anic Thought

When Almighty Allah (SWT) sent Musa (AS) with His ayaat (Signs or Proofs), He sent him with the specific mission of extricating his people, i.e., the Israelites or Banu Israel, from the darkness of ignorance into the light of Truth. In order that this objective be successfully pursued, Allah (SWT) further ordered Musa (s) as follows:

{quran 14:5}
And remind them of the Days of Allah (Surah Ibrahim: 14:5).

The “Days of Allah” are the historical landmarks which reveal the movement of the Truth in history. Time and again, in the historical process, Truth triumphs over its rivals and, according to Dr. Burhan Ahmad Faruqi, the direction of the movement of history is thus restored, time and again, to that of Sirat Al-Mustaqeem (the Straight Path). Qur’anic thought is that thought which penetrates the Qur’an with such creative insight as permits the thinker not only to discern the landmarks which constitute the “Days of Allah” in post-Qur’anic history (i.e., history since the revelation of the Qur’an), but also to understand the process of the movement of Truth in history and thus to penetrate and understand the true nature of the age in which he lives.