| Quran |
|---|
| Part ofa series on |
| Islam |
|---|
 |
Tafsir (Arabic:تفسير,romanized: tafsīr[tafˈsiːr]; English:explanation) refers to anexegesis, or commentary, of theQuran. An author of atafsir is amufassir (Arabic:مُفسّر; plural:Arabic:مفسّرون,romanized: mufassirūn). A Quranictafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction ofGod's will inIslam.[1]
Principally, atafsir deals with the issues oflinguistics,jurisprudence, andtheology. In terms of perspective and approach,tafsir can be broadly divided into two main categories, namelytafsir bi-al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through theIslamic prophetMuhammad and hiscompanions, andtafsir bi-al-ra'y (lit.tafsir by opinion), which is arrived through personal reflection orindependent rational thinking.[1]
There are different characteristics and traditions for each of thetafsirs representing respectiveschools and doctrines, such asSunni Islam,Shia Islam, andSufism. There are also general distinctions between classictafsirs compiled by authoritative figures ofMuslim scholarship during theformative ages of Islam, and moderntafsir which seeks to address a wider audience, including the common people.[1]
The wordtafsīr is derived from thethree-letter Arabic verbal root ofف-س-رF-S-R (fassara, 'interpreted'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing.[2] In Islamic contexts, it is defined as understanding and uncoveringGod's will which has been conveyed by theQuranic text, by means of theArabic language and one's own knowledge.[3]
According to American scholar Samuel Ross, there are 2,700 Qur’an commentaries extant in manuscript form, and 300 commentaries have been published. Considering that around 96% of the Arabic-language manuscripts remain unstudied, Ross argues that "by extrapolation there may be thousands of additional commentaries still waiting to be discovered."[4]
The first examples oftafsir can be traced back to Muhammad, who the Quran was revealed to. According to Islamic belief, he recited theverses to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities.[5] 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.[6] Scholars debate if Muhammad commented on the whole of the Quran or just portions of it.[1][7]
After the death of Muhammad, his companions (sahabah) undertook the task of interpretation. They used the information received from the prophet and their own understanding. The companions were adept with the language of the Quran, social context of the revelation, the prophet's way of thinking, and the norms of the Arabs. This allowed the companions to set the foundation for the Muslim community and a practice of interpreting the Quran.[7][8] At this stage,tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained.[1]
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 fortafsir. The whole of the Quran is interpreted, and narrations are separated fromtafsir 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 oftafsir came into existence in different scholastic centers, includingMecca,Medina andIraq. Iraqi schools oftafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, andJewish apocryphal reports were also widely employed.[1][8][7] Notable compilers on this age includingSufyan al-Thawri.[1]
Until this age,tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered bymuhaddithun (lit. scholars of hadith) in their hadith books, under the topic oftafsir, along with other narrations of Muhammad.[9] This indicates thattafsir, in its formative age, used to be a special domain within hadith. Widening of the scope oftafsir and emergence ofmufassirun in the age of the successors lead to the development of an independent discipline oftafsir.[1]
An author of atafsir is called amufassir (Arabic:مُفسّر; plural:Arabic:مفسّرون,romanized: mufassirūn). Mufassirs are required to master several disciplines such aslinguistics,rhetoric,theology andjurisprudence before one can authoritatively interpret the Quran.[1][12]
The following criteria are in place to ensure a tafsir maintains fidelity.
There are several frames of reference in whichtafsir 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 calledtafsīr bi'l-ma'thūr (Arabic:التفسير بالمأثور,lit. 'received tafsir', also known astafsīr bi'r-riwāyah (Arabic:تفسير بالرواية)) andtafsīr bi'r-ra'y (Arabic:التفسير بالرأي,lit. 'tafsir by opinion', also known astafsīr bi'd-dirayahArabic:تفسير بالدراية).[1]
Tafsir bi'l-ma'thur, or commonly known asTafsir bi'r-riwāyah, is the method of commenting on the Quran using traditional sources.Tafsir bi'r-riwāyah connotestafsir using another portion of the Quran, or sayings of Muhammad, or saying of his companions.[22] This classicaltafsir 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,[23] and for two, most companions of Muhammad have refrained from presenting their own ideas.[24] Some important examples oftafsir bi'r-riwāyah areJāmiʿ al-Bayān byal-Tabari andTafseer al-Qurʾān al-ʿAẓeem byibn Kathir. The sources used fortafsir bi'r-riwāyah can be ordered by the rank of authority, as the Quran, hadiths, the reports by thesahabah andtabi'iun, classical Arabic literature, andIsra'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 isAl-Mizan fi Tafsir al-Qur'an byMuhammad Husayn Tabataba'i. The authoritative source of method second to the Quran is Hadith, by usingnarratives 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.[25] While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.[26] One important aspect of these narratives is their origin. Narratives used fortafsir, and in general, must be of authentic origin (sahih). Narratives of such origin are considered requisite fortafsir.
Other source of the interpretation includes the accounts ofṢaḥābah, companions of Muhammad, ortabi‘un, the generation after sahabah, andTabi‘ al-Tabi‘in, the generation after tabi'un. Their authority is based on an account in hadithSahih Bukhari, which accordingly, Muhammad said:[27]
The best people are those living in my generation, then those coming after them (Tābi‘un), and then those coming after (the third 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 classicalArabic literature. ClassicalArabic 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.[28] Using Arabic poetry for defining words is a long used practice, and very few scholars have not used this source.[29] Less authoritative source of the interpretation isIsra'iliyat, which is the body of narratives originating fromJudeo-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 otherAbrahamic 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'r-ra'y, or commonly known astafsir 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 oftafsir 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,[1] as written in the surahSad verse 29:
˹This is˺ a blessed Book which We have revealed to you ˹O Prophet˺ so that they may contemplate its verses, and people of reason may be mindful.
— Quran38:29
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".[23] 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 asIbn Taymiyyah,[1] and prohibited byWahhabi Islamic doctrine.[citation needed] Some important examples of suchtafsirs includeAnwar al-Tanzil byal-Baydawi andMafatih al-Ghayb byFakhr al-Din al-Razi. Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such asmaqasid or socio-cultural environment taken into consideration.
In terms of linguistic resources, literary elements of theArabic language, includingmorphology, eloquence, syntax are an integral part oftafsir, 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 earlytafsirs are considered to be some of the best sources forIslamic history. Classification of the place of revelation, whether it was revealed inMecca orMedina, is important as well. This is because in generalMeccan verses tend to have animan (loosely translated asfaith) nature that includes believing in Allah, Muhammad, and theday 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 ofmaqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals ofshariah, 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, andkhass (specific) verses that applied to specific conditions, time or need.[1] 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.[30]
Islamic theology is divided into myriad ofschools and branches, and each of the schools' comments on the Quran with their own point of view.
The time ofMuhammad ibn Jarir al-Tabari marks the classical period, which encompassed important Sunnitafsirs, such asTafsir al-Thalabi,Tafsir of Al-Zamakhshari andTafsir al-Tabari.Tafsir al-Tabari is one of the most importanttafsir works in Sunni Islam.[31] 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.[32]
The period ofIbn Taimiyya is sometimes seen as a transition point between the Classical and post-Classical exegesis, due to his unique hermeneutic method.[33]Tafsirs are geneaological, they rely on the core of previoustafsirs. Ibn Taimiyya challenged this core tradition by asserting that the Quran should only be interpreted by the Quran alone or thesunnah.[34]Ibn Kathir was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya.[35][34] By that, it is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks.[36][37][34]Al-Suyuti's (1445–1505)tafsir (Al-Dur al-Manthur) uses a similar hermeneutic. Unlike ibn Kathir, his work is one of a few completely devoid of any personal comments. Yet, following the approach of ibn Taimiyya, he is selective about the inclusion of hadiths. However, contrarily to ibn Taimiyya and ibn Kathir, his tafsir is without any personal comment. Further, despite using a similar methodology to ibn Taimiyya and ibn Kathir, he includes a wider range ofhadiths.[34]
Not earlier than the mid-nineteenth century, the modern period oftafsir started.[38][39] The modern approach is marked by a generally critical attitude towards much of the intellectual heritage of Islam, a declared intention to imitate thesalaf, and an emphasis on the unity of believers and a unified understanding of Islam.[39] Other features may include, attempts to proof the rationality of the Quranic worldview, compatibility with modern sciences, liberalism, literary criticism, and making the message of the Quran emotional relevant for the believer.[39] Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.[40][39]Kadizadeli (Qādīzādali), a seventeenth-century puritanical reformist religious movement in theOttoman Empire, shared a lot of ideas with modern Islamic interpretations.[40]Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as asalafi.[39]
A rationalistic approach, as proposed bySyed Ahmad Khan andMuhammad Abduh attempts to prove that the Quran and modern sciences do not contradict each other.[41] This is close to thetafsir 'ilmi (scientific interpretation of the Quran), which claims that theQuran miraculously predicted scientific discoveries. Although this trend has existed prior to the modern era, its popularity is new. Nontheless, this approach still faces a lot of opposition among Muslims.[42] Yet another approach, represented by scholars such asAmin al-Khuli, aims to decodifies the Quran to understand its impact on the first audience. Accordingly, the focus is not about historical or scientific truths, but about conveying a message through the means of the Quran.[42] Similarly, according to yet another trend, the Quran should not only be understood as for the first Muslims, but also executed as the first Muslims did. Famous adherences to this approach includeSayyid Qutb andAbul A'la Maududi. This approach often goes in hand with an attempt to establish a state based on an idealized Muslim society.[42]
Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version ofTafsīr al-Qurʾān al-ʿAẓīm (Tafsir Ibn Kathir), under the editorship ofMuhammad Saed Abdul-Rahman, gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditionaltafsirs.[36][43] Similarly, a translation of Tabari's exegetical work has been published only as an abridged version, byPierre Godé appeared in 1983.[44]
Tafsirs by Shia Muslims 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 Shiatafsirs include expounding of the concept ofimamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins withAli, and the heavier authority put on interpretations attributed toThe Twelve Imams.[citation needed] 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 Shiatafsirs are influenced byMu'tazili thoughts as well, specifically on the theological issues. Some of the important examples of Shiamufassirs and theirtafsir areAl-Tibbyan Fi Tafsir al-Quran byShaykh Tusi (460/1067) andMajma al-Bayan lif'ulum al-Quran byShaykh Tabarsi (d. 548/1153).[1]
On the other hand,tafsir byZaidi school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, producestafsir resembling Sunnitafsir in its quality. Some Zaiditafsirs are considered popular among Sunnis as well as shia.[45]
TheMu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons[citation needed]. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works oftafsir. Secondly, the large Mu'tazilitetafsirat-Tahdib fi tafsir al-Qur'an byal-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.[46]
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. Ahadith 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 inSufism and in the sayings (hadiths) of Shi'a Imams and the teachings of theIsma'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.[citation needed]
Among the most significant Sunni Sufi tafsirs are:
Quranists merely believe in the Qur'an and reject other oral traditions. Turkish Islamic theologianYaşar Nuri Öztürk denounced contemporary Islamic practices as altered. He distinguished between what he defined as true Islam and what he saw as customs and traditions introduced in theUmayyad period. In 1992, he published a 760-page,tafsir-like exegetical work calledKur'an'daki Islam. Each chapter, which deals with one surah, is structured around certain verses of the surah, or words occurring in the text, which need to be explained.[48]
Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wroteQuran: A Reformist Translation, an English translation and commentary of the Qur'an.[49] Yüksel is a follower ofRashad Khalifa.[50]
Ghulam Ahmed Perwez wroteMafhoom-ul-Quran, translated into English asExposition of the Holy Qur'an.[51]
According toM. Shamsher Ali, there are around 750 verses in the Quran dealing with natural phenomena and many verses of the Quran ask mankind to study nature, and this has been interpreted to mean an encouragement for scientific inquiry and of the truth.[52]
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.[53]
Starting in the 1970s and 80s, the idea of presence of scientific evidence in the Quran became popularized asijaz (miracle) literature, also called "Bucailleism", and began to be distributed through Muslim bookstores and websites.[56][57] The movement contends that the Quran abounds with "scientific facts" that appeared centuries before their discovery and promotesIslamic creationism. According to authorZiauddin Sardar, theijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded".[56][57][58] Individuals connected with the movement includeAbdul Majeed al-Zindani, who established theCommission on Scientific Signs in the Quran and Sunnah;Zakir Naik, the Indian televangelist; andAdnan Oktar, the Turkish creationist.[56]
Enthusiasts of the movement argue that among the miracles found in the Quran are "everything, fromrelativity,quantum mechanics,Big Bang theory,black holes andpulsars,genetics,embryology, moderngeology,thermodynamics, even thelaser andhydrogen fuel cells".[56] Zafar Ishaq Ansari terms the modern trend of claiming the identification of "scientific truths" in the Quran as the "scientific exegesis" of the holy book.[59] In 1983,Keith L. Moore, had a special edition published of his widely used textbook on Embryology (The Developing Human: Clinically Oriented Embryology), co-authored byAbdul Majeed al-Zindani with Islamic Additions,[60] interspersed pages of "embryology-related Quranic verse and hadith" by al-Zindani into Moore's original work.[61]Ali A. Rizvi studying the textbook of Moore and al-Zindani found himself "confused" by "why Moore was so 'astonished by'" the Quranic references, which Rizvi found "vague", and insofar as they were specific, preceded by the observations ofAristotle and theAyr-veda,[62] or easily explained by "common sense".[61][63]
Critics argue, verses that proponents say explain modern scientific facts, about subjects such asbiology, the origin and history of the Earth, and theevolution of human life, contain fallacies and are unscientific.[57][64] As of 2008, both Muslims and non-Muslims have disputed whether there actually are "scientific miracles" in the Quran. Muslim critics of the movement include Indian Islamic theologian MaulanaAshraf ‘Ali Thanvi, Muslim historianSyed Nomanul Haq,Muzaffar Iqbal, president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser.[65]Taner Edis wrote many Muslims appreciate technology and respect the role that science plays in its creation. As a result, he says there is a great deal of Islamicpseudoscience attempting to reconcile this respect with religious beliefs.[66] This is because, according to Edis, true criticism of the Quran is almost non-existent in the Muslim world. While Christianity is less prone to see its Holy Book as the direct word of God, fewer Muslims will compromise on this idea – causing them to believe that scientific truths must appear in the Quran.[66]
 | This sectiondoes notcite anysources. Please helpimprove this section byadding citations to reliable sources. Unsourced material may be challenged andremoved.(March 2019) (Learn how and when to remove this message) |
Legaltafsir, or Tafsir al-Ahkam, derives legal rulings and principles from the Quran.[67] Its practice was common in both the classical and modern periods. There is a dispute over the number of verses that contain jurisprudential guidance, with numbers ranging from 5 to 200 being reported. Works of legal tafsir were typically written from the perspectives of themadhhab of their respective authors. For example,Aḥkam al-Qur'an byal-Jassas was written according to theHanafi Madhhab,Aḥkam al-Qur'an byQaḍi Abū Bakr ibn al-'Arabī andal-Jaami' Li'Aḥkam al-Qur'an byal-Qurtubi were written according to theMaliki Madhhab, andAḥkam al-Qur'an by Ilkiya was written according to theShafi'i Madhhab. Some also citeZad al-Maseer ofibn al-Jawzi as an example of a legal tafsir according to theHanbali Madhhab.[68]
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.[69][70]
Some works included numerous methodologies e.g. the very detailed tafsirs ofImam Razi'sTafsir Kabir in Arabic andMufti Ahmad Yar Khan Naeemi'sTafsir Naeemi in Urdu.
Islam topics | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| |||||||||||||
| |||||||||||||
| |||||||||||||
| |||||||||||||
