Chatgpt: The interpretation that al-bashir in Quran 12:96 could be the shirt of Joseph itself, rather than one of Jacob's sons, is not a commonly held view among traditional mufassirun (exegetes). However, there are a few points worth mentioning from classical tafsir literature that might touch on the symbolic importance of the shirt, even if they do not explicitly identify it as al-bashir.Imam Fakhr al-Din al-Razi: In his tafsir, Mafatih al-Ghayb (The Keys to the Unseen), al-Razi discusses various aspects of the story, including the significance of Joseph's shirt. While he does mention the miraculous nature of Jacob's sight returning upon contact with the shirt, he does not explicitly equate the shirt with al-bashir. Instead, al-Razi explores the miraculous qualities of the shirt, particularly its role in Jacob's recovery.Al-Qurtubi: In his tafsir, al-Jami' li Ahkam al-Qur'an, Al-Qurtubi also elaborates on the significance of the shirt. He discusses how it carried the scent of Joseph, which allowed Jacob to recognize that Joseph was still alive. However, like al-Razi, Al-Qurtubi identifies al-bashir as the son who brings the good news to Jacob, not the shirt itself.Ibn Kathir: In Tafsir Ibn Kathir, Ibn Kathir follows the traditional interpretation that al-bashir is one of the brothers. He emphasizes the role of the shirt as a sign of Joseph's survival, but he does not suggest that the shirt itself is the bearer of good news.While these traditional scholars emphasize the miraculous nature of the shirt and its role in the story, they generally do not interpret al-bashir as referring to the shirt itself. The traditional view holds that al-bashir is one of Jacob's sons who brought the shirt to him.Your interpretation is more symbolic and less common among traditional exegeses, but it offers a thought-provoking perspective that underscores the importance of the shirt in the story and its potential symbolic significance.
When you look into it, you see how much of this is just waffle and misses what is actually useful in these tafsirs. Al-Razi in particular discusses two very relevant points: 1. That the shirt may have had its effect not in a miraculous way but because it reversed the trauma (grief) which had brought about Jacob’s blindness. 2. The grammar makes it possible that when the bashir arrived, Jacob “cast it (i.e. the shirt) over his own face”. It was only a short step from there to reevaluate what al-bashir is in the sentence.
@@IbnAshur I want to believe you but it seems quite a stretch. I would assume, the language would be more apparent for such a bare fact in the story. I see no benefit in trying to hide it, hence nobody ever assumed it?
Salam aleikoem dear Ustadh, I admire your work and hope to study with you at The Ibn Ashur Center. I was wondering, The Ummah has always produced Mujtahideen, ideally our culture, society should create Mujtahideen. Do you think that these AI technologies would help creating Mujtahideen or the contrary. العم في الصدور لا في السطور. My apologies for my English
@@naoufalelazizi9271 wa ‘alaykum assalam and thank you for your kind comment! We would love to get to know you and help you on your learning journey. My brief response would be that we need to define ijtihad: is it just about an individual’s mastery, or can a team of specialists contribute to collective ijtihad? If the latter, can a person use technology to do the work of an enormous team, not just gathering data but processing and analysing it? The potential is huge but it feels risky handing the power to define religion to technology (and algorithms) we don’t fully understand or control. As for whether this actually empowers an individual to become a master mujtahid, there is the opposite possibility, that it creates laziness and the illusion of knowledge.
Unfortunately our distribution networks are very limited as a new publisher, so for “Select Chapters of Itqān” there is only the option to purchase from Zakariyya Books, or some have placed bulk orders to the US or elsewhere. We hope to make it more accessible when we come to do another print run and new publications. Thanks for your keen interest.
I think it is a good idea to talk about tafsir and AI with the undergraduates or students in the field of computational linguistics who are interested in tafsir Because they might have more insights about the practical problems regarding the use of technology. Also, لم تعجبني فكرة تركيز الأساتذة على مجرد مثال بسيط لتفسير كلمة البشير 😅😅😅😅 إنه مجرد مثال لا أكثر فلم النقاش المطول في خارج الموضوع الأساس؟
@@mariemhelal7628 very good suggestion, and we do have one team member at our Centre who is presently pursuing her Master’s degree in a related field. The conference was an opportunity to build bridges with people working in any aspect of the field and with an interest in advancing study of the Quran. (And yes, that was a little frustrating lol)
Chatgpt: The interpretation that al-bashir in Quran 12:96 could be the shirt of Joseph itself, rather than one of Jacob's sons, is not a commonly held view among traditional mufassirun (exegetes). However, there are a few points worth mentioning from classical tafsir literature that might touch on the symbolic importance of the shirt, even if they do not explicitly identify it as al-bashir.Imam Fakhr al-Din al-Razi: In his tafsir, Mafatih al-Ghayb (The Keys to the Unseen), al-Razi discusses various aspects of the story, including the significance of Joseph's shirt. While he does mention the miraculous nature of Jacob's sight returning upon contact with the shirt, he does not explicitly equate the shirt with al-bashir. Instead, al-Razi explores the miraculous qualities of the shirt, particularly its role in Jacob's recovery.Al-Qurtubi: In his tafsir, al-Jami' li Ahkam al-Qur'an, Al-Qurtubi also elaborates on the significance of the shirt. He discusses how it carried the scent of Joseph, which allowed Jacob to recognize that Joseph was still alive. However, like al-Razi, Al-Qurtubi identifies al-bashir as the son who brings the good news to Jacob, not the shirt itself.Ibn Kathir: In Tafsir Ibn Kathir, Ibn Kathir follows the traditional interpretation that al-bashir is one of the brothers. He emphasizes the role of the shirt as a sign of Joseph's survival, but he does not suggest that the shirt itself is the bearer of good news.While these traditional scholars emphasize the miraculous nature of the shirt and its role in the story, they generally do not interpret al-bashir as referring to the shirt itself. The traditional view holds that al-bashir is one of Jacob's sons who brought the shirt to him.Your interpretation is more symbolic and less common among traditional exegeses, but it offers a thought-provoking perspective that underscores the importance of the shirt in the story and its potential symbolic significance.
When you look into it, you see how much of this is just waffle and misses what is actually useful in these tafsirs. Al-Razi in particular discusses two very relevant points:
1. That the shirt may have had its effect not in a miraculous way but because it reversed the trauma (grief) which had brought about Jacob’s blindness.
2. The grammar makes it possible that when the bashir arrived, Jacob “cast it (i.e. the shirt) over his own face”. It was only a short step from there to reevaluate what al-bashir is in the sentence.
@@IbnAshur I want to believe you but it seems quite a stretch. I would assume, the language would be more apparent for such a bare fact in the story. I see no benefit in trying to hide it, hence nobody ever assumed it?
Q&A 0:39:45
Salam aleikoem dear Ustadh, I admire your work and hope to study with you at The Ibn Ashur Center.
I was wondering, The Ummah has always produced Mujtahideen, ideally our culture, society should create Mujtahideen. Do you think that these AI technologies would help creating Mujtahideen or the contrary. العم في الصدور لا في السطور. My apologies for my English
@@naoufalelazizi9271 wa ‘alaykum assalam and thank you for your kind comment! We would love to get to know you and help you on your learning journey.
My brief response would be that we need to define ijtihad: is it just about an individual’s mastery, or can a team of specialists contribute to collective ijtihad? If the latter, can a person use technology to do the work of an enormous team, not just gathering data but processing and analysing it? The potential is huge but it feels risky handing the power to define religion to technology (and algorithms) we don’t fully understand or control. As for whether this actually empowers an individual to become a master mujtahid, there is the opposite possibility, that it creates laziness and the illusion of knowledge.
39:45
As salam aleykoum, does someone know how I could contact Sohaib Saeed ? I have pressing questions to ask him about Quran preservations
🎉🎉🎉🎉
How can you buy books from your group in the United States? It cost at least double the book price to mail it here.
Unfortunately our distribution networks are very limited as a new publisher, so for “Select Chapters of Itqān” there is only the option to purchase from Zakariyya Books, or some have placed bulk orders to the US or elsewhere. We hope to make it more accessible when we come to do another print run and new publications. Thanks for your keen interest.
Hes ma uncle
I think it is a good idea to talk about tafsir and AI with the undergraduates or students in the field of computational linguistics who are interested in tafsir
Because they might have more insights about the practical problems regarding the use of technology.
Also, لم تعجبني فكرة تركيز الأساتذة على مجرد مثال بسيط لتفسير كلمة البشير
😅😅😅😅
إنه مجرد مثال لا أكثر فلم النقاش المطول في خارج الموضوع الأساس؟
@@mariemhelal7628 very good suggestion, and we do have one team member at our Centre who is presently pursuing her Master’s degree in a related field. The conference was an opportunity to build bridges with people working in any aspect of the field and with an interest in advancing study of the Quran.
(And yes, that was a little frustrating lol)
Hello Assalamualaikum 🌹
Wa ‘alaykum assalam!
39:45