SHEIKH NIZAMUDDIN ABDUL HAMID AS AN EXEGETE (SHEIKH DR. NIZAMUDDIN ABDUL HAMID AND HIS METHODOLOGY IN HIS EXEGESIS ((TAFSIR TAWL SHAN)) – A DESCRIPTIVE AND INDUCTIVE STUDY).

Abstract

The concept and movement of Tafsir (Qur'anic exegesis) originated during the era of the Prophet (peace be upon him), as the Prophet (peace be upon him) interpreted some verses. This is what is meant by (Tafsir by the Noble Prophetic Hadith). However, he (peace be upon him) did not interpret all verses of the Qur'an because they were understood by his companions (may Allah be pleased with them) as it was in their language. Then came the era of the Companions, who were the knights of eloquence and language, and they interpreted the Qur'an according to their understanding and what they received from the Prophet (peace be upon him). After that came the era of the Tabi'in (successors), and distinguished exegetes emerged among them. Following them, sciences were codified, and scholars documented Islamic and other sciences, most notably the sciences of the Qur'an and Tafsir. Kurdish scholars also dedicated their efforts to authorship, especially regarding the Qur'an and its exegesis. They began to compile works in the field of Tafsir in the Kurdish language in the twentieth century. Among their scholars was Sheikh Nizamuddin Abdul Hamid (may Allah have mercy on him). He belonged to a deeply rooted and scholarly Kurdish religious family, well-known in Kurdistan, and lived for over a hundred years. He dedicated his entire life to authorship, teaching, and Da'wah (Islamic propagation). He was affiliated with the Ikwan Development School (Madrassat al-Tanmiyah al-Ikhwaniyah), thus, he was critical and shunned blind imitation. He interpreted the Holy Qur'an in Kurdish with a moderate exegesis when he was about eighty years old, naming it (Tafsir-i Gull Shan). In it, he focused on the dawah (call to Islam), educational, scientific, and miraculous aspects. He diligently interpreted the Qur'an with the Qur'an, with Hadith, and with traditions (athar), in line with reason, and free from Isra'iliyyat (stories of Jewish and Christian origin), weak narrations, and superstitions. His exegesis included some sciences such as Qur'anic sciences, Hadith, Seerah (Prophet's biography), Fiqh (Islamic jurisprudence) and its principles. He also discussed scientific issues related to the cosmos, the creation of man, and so forth.