Tafsir
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Tafsir (
Principally, a tafsir deals with the issues of
There are different characteristics and traditions for each of the tafsirs representing respective
Etymology
The word tafsīr is derived from the
History
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The first examples of tafsir can be traced back to Muhammad. According to Islamic belief, as the Quran was revealed to him, he recited the
After the death of Muhammad, his companions (
By the time of the next generations ensuing the sahabah, scholars in the age of the successors (
Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by
Conditions
Part of a series on Islam |
Usul al-Fiqh |
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An author of tafsir is a mufassir (
Another relevant discipline is the science of interpreting the Arabic sentence. Ilm al-Ma'ani is the science by which one figures the syntax through the meaning of a sentence. Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language. Ilm al-Badi' is the science by which one learns to interpret sentences in which the beauty and eloquence of the spoken and written word are considered hidden. The above-mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most principal sciences to a mufassir as it is deemed by Muslims that there are literal and non-literal meanings of the Quran, and one is able to reveal the miraculous nature of the Quran through these three sciences.[2] A field from Quranic teaching is called Ilm al-Qira'at. This is a system of dialecticism of the different readings of the Quran. This science is important because one qira'at (way of reading) of the Quran may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings.[8]
General sciences of Islamic theology and Islamic study are also imperative.
Other distinctive systems linked with tafsir study including
Principles
There are several frames of reference in which tafsir 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 called tafsīr bi'l-ma'thūr (
Tafsir bi'l-Ma'thur (or Tafsir bi'r-Riwayah)
Tafsir bi'l-ma'thur, or commonly known as Tafsir bi'r-riwāyah, is the method of commenting on the Quran using traditional sources. Tafsir bi'r-riwāyah connotes tafsir using another portion of the Quran, or sayings of Muhammad, or saying of his companions.
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 is Al-Mizan fi Tafsir al-Qur'an by Muhammad Husayn Tabataba'i. The authoritative source of method second to the Quran is Hadith, by using narratives 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.[12] While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.[13] One important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be of authentic origin (sahih). Narratives of such origin are considered requisite for tafsir.
Other source of the interpretation includes the accounts of
Tafsir bi'r-Ra'y (or Tafsir bi'd-dirayah)
Tafsir bi'r-ra'y, or commonly known as tafsir bi-al-diraya, is the method of using one's independent rational reasoning and mind (
In terms of linguistic resources, literary elements of the
On the more conceptual level, the idea of
Sects
Islamic theology is divided into myriad of schools and branches, and each of the schools' comments on the Quran with their own point of view.
Sunni
The time of
The period of
Not earlier than the mid-nineteenth century, the modern period of tafsir started.[28][29] The modern approach is marked by a generally critical attitude towards much of the intellectual heritage of Islam, a declared intention to imitate the salaf, and an emphasis on the unity of believers and a unified understanding of Islam.[30] 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.[31] Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.[32][33] Kadizadeli (Qādīzādali), a seventeenth-century puritanical reformist religious movement in the Ottoman Empire, shared a lot of ideas with modern Islamic interpretations.[34] Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as a salafi.[35]
A rationalistic approach, as proposed by Syed Ahmad Khan and Muhammad Abduh attempts to proof that the Quran and modern sciences do not contradict each other.[36] This is close to the tafsir 'ilmi (scientific interpretation of the Quran), which claims that the Quran 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.[37] Yet another approach, represented by scholars such as Amin 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.[38] 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 include Sayyid Qutb and Abul A'la Maududi. This approach often goes in hand with an attempt to establish a state based on an idealized Muslim society.[39]
Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version of Tafsīr al-Qurʾān al-ʿAẓīm (Tafsir Ibn Kathir), under the editorship of Muhammad Saed Abdul-Rahman, gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditional tafsirs.[24][40] Similarly, a translation of Tabari's exegetical work has been published only as an abridged version, by Pierre Godé appeared in 1983.[41]
Shi'ite
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 Shia tafsirs include expounding of the concept of
On the other hand, tafsir by
Mu'tazila
The
Sufi
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. A hadith 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 in
Among the most significant Sunni Sufi tafsirs are:
- Tafsir al-Qur'an al-'Azim by al-Tustari (d. 283/896)[44]
- Haqa'iq al-Tafsir by al-Sulami (d. 412/1021)[44]
- Lata'if al-Isharat by al-Qushayri (d. 465/1072)[44]
- 'Ara'is al-Bayan fi Haqa'iq al-Qur'an by Ruzbihan al-Baqli (d. 606/1209)[44]
- Ruh al-Bayan fi Tafsir al-Qur'an by Isma'il Haqqi al-Brusewi (d. 1137/1725)
- Ahmad ibn 'Ajiba(d. 1224/1809)
- Tafsir Naeemi by Mufti Ahmad Yar Khan Naeemi (d. 1391/1921)
Quranist
Quranists merely believe in the Qur'an and reject other oral traditions. Turkish Islamic theologian Yaşar 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 the Umayyad period. In 1992, he published a 760-page, tafsir-like exegetical work called Kur'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.[45]
Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote Quran: A Reformist Translation, an English translation and commentary of the Qur'an.[46] Yüksel is a follower of Rashad Khalifa.[47]
Ghulam Ahmed Perwez wrote Mafhoom-ul-Quran, translated into English as Exposition of the Holy Qur'an.[48]
Methodologies
Scientific approach
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.
Legal approach
Legal tafsir deals mainly with verses that have a legislative meaning (see
Linguistic
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.[51][52]
Comprehensive
Some works included numerous methodologies e.g. the very detailed tafsirs of Imam Razi's Tafsir Kabir in Arabic and Mufti Ahmad Yar Khan Naeemi's Tafsir Naeemi in Urdu.
See also
- Esoteric interpretation of the Quran (Ta'wil)
- Quranic hermeneutics
- Islamic studies
- List of tafsir works
- Quran translations
References
- ^ تفسير Google Translate
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- ^ "Interpreting The Text". Archived from the original on 2017-06-27. Retrieved 2010-11-11.
- ^ Al-Zehebi, Al-Tafsir vel Mufassirun
- ^ Şatibi, El-muvafakat
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- ^ Muhsin Demirci, Tefsir Usulü, 120
- ^ a b c d e Allama Jalaludin, Suyuti (2008). الاتقان فی علوم القرآن. Darul Ishat.
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- ^ a b Tirmizi, Tafsir, 1
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- ^ Burge, Stephan R. "Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources in al-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr1." Journal of the Royal Asiatic Society 24.2 (2014): 251-296.
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- ^ Burge, Stephan R. "Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources in al-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr1." Journal of the Royal Asiatic Society 24.2 (2014): 251-296.
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- ^ Burge, Stephan R. "Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources in al-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr1." Journal of the Royal Asiatic Society 24.2 (2014): 251-296.
- ^ Burge, Stephan R. "Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources in al-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr1." Journal of the Royal Asiatic Society 24.2 (2014): 251-296.
- ^ Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 11.11.2010 ISBN 9789004185920 p. 29 (German)
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
- ^ Sariyannis, Marinos. "The limits of going global: The case of “Ottoman Enlightenment (s)”." History Compass 18.9 (2020): e12623.
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
- ^ Sariyannis, Marinos. "The limits of going global: The case of “Ottoman Enlightenment (s)”." History Compass 18.9 (2020): e12623.
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 32
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33
- ^ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33
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