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Abstract

With the revelation of the Holy Qur’an, the science of Tafsir (Qur’anic exegesis) was started. In some cases, certain verses were explained by other verses "himself provided interpretations of various verses, and these explanations are documented in the books of Hadith, particularly in the section known as "Kitab al-Tafsir". After the Prophet [ ﷺ], this scholarly tradition continued through the Companions (Sahabah), the Followers (Tabi’in), and their successors (Taba’ Tabi’in), extending all the way into the fifteenth century Hijri. Even today, scholars across the globe continue to write Qur'anic commentaries in various languages.
Within this vast literature, commentators often differ in their interpretations and reasoning, resulting in a variety of perspectives. At times, some interpretations even deviate significantly from the mainstream views of the majority of scholars and the traditional Sunni school of thought. These unique interpretations are known as "taffurrud" (individual opinions). In the modern era, several exegetes are known for their distinctive views. One such notable figure is "Shaykh al-Qur’an" Maulana Ghulamullah Khan, who compiled the teachings of his mentor, Maulana Hussain Ali. This compilation was later edited and published by Maulana Ahmad Sajad Bukhari under the title "Jawahir al-Qur’an".
The work consists of three large volumes, including an eighty-page preface explaining the methodology and terminology, totaling 1483 pages. Upon publication, the tafsir faced strong criticism. The author of this commentary was deeply devoted to the message of Tawheed (monotheism), and thus, his tafsir openly and fearlessly addresses issues such as shirk (polytheism), bidah (religious innovations), divinity, offerings and vows, intercession, hearing of the dead, knowledge of the unseen, and similar theological matters. Besides these secondary issues, the commentator frequently adopted an approach distinct from the majority of classical exegetes.