Tafsir
Template:Short description Template:For Template:Islam Template:Other uses Template:QuranTemplate:Italic title
Tafsir (Template:Langx Template:IPAc-ar; Template:Langx) refers to an exegesis, or commentary, of the Quran. An author of a tafsir is a Template:Transliteration (Template:Langx; plural: Template:Langx). A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will in Islam.<ref name="Jo" /> The idea of the interpretation of the Quran first appears in the Quran itself, commenting on cases where it is clear and others where it is ambiguous (3:7).
Principally, a tafsir deals with the issues of linguistics, jurisprudence, and theology. In terms of perspective and approach, tafsir can be broadly divided into two main categories, namely tafsir bi-al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through the Islamic prophet Muhammad and his companions, and tafsir bi-al-ra'y (lit. tafsir by opinion), which is arrived through personal reflection or independent rational thinking.<ref name="Jo" />
There are different characteristics and traditions for each of the tafsirs representing respective schools and doctrines, such as Sunni Islam, Shia Islam, and Sufism. There are also general distinctions between classic tafsirs compiled by authoritative figures of Muslim scholarship during the formative ages of Islam, and modern tafsir which seeks to address a wider audience, including the common people.<ref name="Jo">Mir, Mustansir. (1995). "Tafsīr". In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.</ref>
Etymology
The word Template:Transliteration is derived from the three-letter Arabic verbal root of Template:Lang F-S-R (Template:Transliteration, 'interpreted'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing.<ref>Template:Cite web</ref> In Islamic contexts, it is defined as understanding and uncovering God's will which has been conveyed by the Quranic text, by means of the Arabic language and one's own knowledge.<ref>Al-Zehebi, Al-Tafsir vel Mufassirun</ref>
History
Template:See also The act of interpreting the Quran, and transmitting earlier interpretations, fell upon Muhammad's companions (sahabah) after his death, because of their being adept with the language of the Quran, its social context of the revelation (such as the norms of the Arabs), and Muhammad's way of thinking.<ref name=":6">Template:Cite book</ref><ref name=":7">Template:Cite book</ref> At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained.<ref name="Jo" />
The origins of the written commentary literature on the Quran are later. Some traditions state that the earliest written tafsir was by Mujahid ibn Jabr (d. 722), although this is unlikely and the tafsir that exist in his name were compiled and redacted in later centuries.Template:SfnTemplate:Sfn The earliest commentary on the Quran that survives today was composed by Muqatil ibn Sulayman in the middle of the 8th century, back when the use of poetry, discussion of variants, and the use of the isnad was still rare in Islamic approaches to the Quran. In contrast to later commentaries, the bulk of Muqatil's commentary is made up of brief glosses on what the Quran says instead of offering detailed narratives. Some evidence suggests that Muqatil's commentary was the first one to explore the entire Quran.Template:Sfn
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 for tafsir. The whole of the Quran is interpreted, and narrations are separated from tafsir 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 of tafsir came into existence in different scholastic centers, including Mecca, Medina and Iraq. Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and Jewish apocryphal reports were also widely employed.<ref name="Jo" /><ref name=":7" /><ref name=":6" /> Notable compilers on this age including Sufyan al-Thawri.<ref name="Jo" />
Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by muhaddithun (lit. scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad.<ref>Muhsin Demirci, Tefsir Usulü, 120</ref> This indicates that tafsir, in its formative age, used to be a special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir.<ref name="Jo" />
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."<ref>Samuel J. Ross, "What Were the Most Popular tafsīrs in Islamic History? Part 1: An Assessment of the Manuscript Record and the State of tafsīr Studies", Journal of Qur'anic Studies, Volume 25 Issue 3, Page 1-54, ISSN 1465-3591</ref>
Fundamentals
An author of a tafsir is called a Template:Transliteration (Template:Langx; plural: Template:Langx). Mufassirs are required to master several disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Quran.<ref name="Jo" /><ref name="Jalaludin">Template:Cite book</ref> In order for a commentary to be acceptable, the subjects that the commentator must first know in depth are listed as follows.
- Knowledge of the Quran - The primary criteria is understanding and knowing the Quran. A scholar must be able to refer to other of the Quran to provide an explanation of other parts of the Quran. Intra-textual analysis is essential as it maintains consistency.<ref>Template:Cite book</ref>
- Knowledge of context / Asbab al-Nuzul - a scholar must understand the reasons and circumstances of a revelation in order to interpret the text correctly. If a verse is isolated without knowing the context, it can be misinterpreted.<ref>Template:Cite book</ref>
- Understanding of the Arabic language - Linguistics proficiency in the Arabic language rhetoric (Ilm-ulm-Balagha) is required to understand the syntax and grammar of the Quran. Scholars must know the nuances, expressions, and figurative language which appears in the Quran.<ref name="Jalaludin" /><ref>Template:Cite book</ref> 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.<ref>Template:Cite book</ref><ref>Template:Cite web</ref> The Syro-Aramaic Reading of the Koran offers a challenging approach to understand the implications of the Qur'an, based on geographical-cultural and linguistic knowledge that also coincides with the finding of the revisionist school.
- Consistency with early Tafsir (Tafsir al-Mathur) - the prophet's companions (sahaba) and successors (tabi'un) are considered reliable sources of tafsir. Their interpretations are considered higher authority.<ref>Template:Cite book</ref>
- Application of reason (Tasfir bi'l-Ra'y) - along with transmitted sources, scholars also can use reason to interpret the Quran. The reason applied must stay within Islamic principles. Personal opinion (ra'y) must be kept within bounds. Any reason applied must be supported by other Islamic texts or have scholarly consensus.<ref>Template:Cite book</ref>
- Knowledge of Fiqh (Islamic Jurisprudence) - scholars must have deep understanding of Islamic jurisprudence (fiqh) and the methodology of legal derivation. Without this, a scholar may misinterpret legal rulings in the Quran and lead to a flawed conclusion.<ref>Template:Cite book</ref><ref name="Jalaludin" />
- Abrogation (Naskh) - scholars must be able to identify and account for abrogated (naskh) verses to avoid misunderstanding earlier rulings. A failure to do this will cause misinterpreting and the misapplication of Islamic law.<ref>Template:Cite book</ref>
- Avoiding interpretations that contradict Islamic beliefs - a tafsir must not contradict established Islamic theology (aqeedah) as it will be considered invalid. Scholars must ensure their exegesis upholds the essentials of Islamic theology and philosophy, collectively known as Ilm al-Aqa'id and Ilm al-Kalam.<ref>Template:Cite book</ref><ref name="Jo" />
- Knowledge of the Sunnah - The Sunnah, or sayings, actions, and approvals of the prophet Muhammad serve as a secondary source for a tafsir. The prophet's explanations of the Quran serve as an authoritative weight and scholars agree that interpretations should not contradict the Sunnah.<ref>Template:Cite book</ref>
Categories
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 (Template:Langx, also known as tafsīr bi'r-riwāyah (Template:Langx)) and tafsīr bi'r-ra'y (Template:Langx, also known as tafsīr bi'd-dirayah Template:Langx).<ref name="Jo" />
Traditional exegesis (Tafsir bi'l-Ma'thur or Tafsir bi'r-Riwayah)
The approach of commenting on the Quran using traditional sources is known as tafsir bi'l-ma'thur. A more specific strategy, tafsir bi'r-riwayah, connotes using another partof the Quran, or the sayings of Muhammad or his Companions specifically.<ref name=Yusuf-28>Template:Cite book</ref> Islamic scholars have widely adopted this method, and it has become the most common one in Quranic exegesis. Some important examples of tafsir bi'r-riwāyah are Jāmiʿ al-Bayān by al-Tabari and Tafseer al-Qurʾān al-ʿAẓeem by ibn Kathir. The sources used for tafsir bi'r-riwāyah can be ordered by the rank of authority, as the Quran, hadiths, the reports by the sahabah and tabi'iun, classical Arabic literature, and Isra'iliyat.
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,<ref name=":0">Tirmizi, Tafsir, 1</ref> and for two, most companions of Muhammad have refrained from presenting their own ideas.<ref>Taberi, Camiul Beyan, I, 27</ref>
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.<ref>Template:Cite web</ref> While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.<ref>Template:Cite web</ref> 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 Ṣaḥābah, companions of Muhammad, or tabi‘un, the generation after sahabah, and Tabi‘ al-Tabi‘in, the generation after tabi'un. Their authority is based on an account in hadith Sahih Bukhari, which accordingly, Muhammad said:<ref>Template:Cite web</ref>
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 classical Arabic literature. Classical Arabic 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.<ref>Template:Cite web</ref> Using Arabic poetry for defining words is a long used practice, and very few scholars have not used this source.<ref>Muhsin Demirci, Tefsir Tarihi, 128</ref> Less authoritative source of the interpretation is Isra'iliyat, which is the body of narratives originating from Judeo-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 other Abrahamic 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.
Using independent reasoning
Template:See also 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 (ijtihad) to form an opinion-oriented interpretation. The most distinctive feature of tafsir 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,<ref name="Jo" /> as written in the surah Sad verse 29:Template:Blockquote 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".<ref name=":0"/> 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 as Ibn Taymiyyah,<ref name="Jo" /> and prohibited by Wahhabi Islamic doctrine.Template:Citation needed Some important examples of such tafsirs include Anwar al-Tanzil by al-Baydawi and Mafatih al-Ghayb by Fakhr al-Din al-Razi. Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such as maqasid or socio-cultural environment taken into consideration.
In terms of linguistic resources, literary elements of the Arabic language, including morphology, eloquence, syntax are an integral part of tafsir, 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 early tafsirs are considered to be some of the best sources for Islamic history. Classification of the place of revelation, whether it was revealed in Mecca or Medina, is important as well. This is because in general Meccan verses tend to have an iman (loosely translated as faith) nature that includes believing in Allah, Muhammad, and the day 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 of maqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals of shariah, 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, and khass (specific) verses that applied to specific conditions, time or need.<ref name="Jo" /> 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.<ref>Template:Cite web</ref>
Denominations
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 Muhammad ibn Jarir al-Tabari marks the classical period, which encompassed important Sunni tafsirs, such as Tafsir al-Thalabi and Tafsir al-Tabari. Tafsir al-Tabari is one of the most important tafsir works in Sunni Islam.<ref>C.E. Bosworth. Encyclopedia of Islam 2nd ed Brill. "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid", Vol. 10, p. 14.</ref> 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.<ref>Herbert Berg The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period Routledge 03.04.2013 Template:ISBN pp. 120-128</ref>
The period of Ibn Taimiyya is sometimes seen as a transition point between the Classical and post-Classical exegesis, due to his unique hermeneutic method.<ref>Farhad Daftary The Study of Shi'i Islam: History, Theology and Law Bloomsbury Publishing, 08.01.2014 Template:ISBN pp. 104-105</ref> Tafsirs are geneaological, they rely on the core of previous tafsirs. Ibn Taimiyya challenged this core tradition by asserting that the Quran should only be interpreted by the Quran alone or the sunnah.<ref name=":4" /> Ibn Kathir was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya.<ref>Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 Template:ISBN page 115</ref><ref name=":4" /> By that, it is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks.<ref name="ReferenceA">Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 Template:ISBN page 632</ref><ref>Teresa Bernheimer, Andrew Rippin Muslims: Their Religious Beliefs and Practices Routledge, 01.03.2013 Template:ISBN chapter 11</ref><ref name=":4">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.</ref> Unlike his teacher, he also engaged with an analysis of the exegetical material.<ref name=":8">Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 Vols): Volume I: Essays / Volume II: Transliteration and Facsimile "Register of Books" (Kitāb Al-kutub), MS Török F. 59; Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény (Oriental Collection of the Library of the Hungarian Academy of Sciences). (2019). Niederlande: Brill. p. 281</ref> However, the works of both Ibn Taimiyya and Ibn Kathir were not widespread in the premodern period.<ref name=":8" />
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, in contrast 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 of hadiths.<ref name=":4" /> His commentary was well received and required for advanced imperial madrasas.<ref name=":8" />
Not earlier than the mid-nineteenth century, the modern period of tafsir started.<ref>Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 11.11.2010 ISBN 9789004185920 p. 29 (German)</ref><ref name=":2">Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).</ref> 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.<ref name=":2" /> 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.<ref name=":2" /> Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.<ref name=":5">Sariyannis, Marinos. "The limits of going global: The case of “Ottoman Enlightenment (s)”." History Compass 18.9 (2020): e12623.</ref><ref name=":2" /> Kadizadeli (Qādīzādali), a seventeenth-century puritanical reformist religious movement in the Ottoman Empire, shared a lot of ideas with modern Islamic interpretations.<ref name=":5" /> Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as a salafi.<ref name=":2" />
A rationalistic approach, as proposed by Syed Ahmad Khan and Muhammad Abduh attempts to prove that the Quran and modern sciences do not contradict each other.<ref>Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 32</ref> 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. Nonetheless, this approach still faces a lot of opposition among Muslims.<ref name=":3">Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33</ref> 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.<ref name=":3" /> 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.<ref name=":3" />
A number of exegetical works have entered English through translations and abridgements, including of the Tafsir Ibn Kathir<ref>Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London Template:ISBN p. 478</ref><ref name="ReferenceA" /> and the Tafsir of Al-Tabari.<ref>Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London Template:ISBN p.479</ref>
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 imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali, and the heavier authority put on interpretations attributed to The Twelve Imams.Template: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 Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues. Some of the important examples of Shia mufassirs and their tafsir are Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067) and Majma al-Bayan lif'ulum al-Quran by Shaykh Tabarsi (d. 548/1153).<ref name="Jo" />
On the other hand, tafsir by Zaidi school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well as shia.<ref>Template:Cite web</ref>
Mu'tazila
The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasonsTemplate:Citation needed. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Secondly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-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.<ref>Template:Cite book</ref>
Sufi
Template:Main 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 Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'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.Template:Citation needed
Among the most significant Sunni Sufi tafsirs are:
- Tafsir al-Qur'an al-'Azim by al-Tustari (d. 283/896)<ref name=":1">Template:Cite web</ref>
- Haqa'iq al-Tafsir by al-Sulami (d. 412/1021)<ref name=":1" />
- Lata'if al-Isharat by al-Qushayri (d. 465/1072)<ref name=":1" />
- Template:'Ara'is al-Bayan fi Haqa'iq al-Qur'an by Ruzbihan al-Baqli (d. 606/1209)<ref name=":1" />
- Ruh al-Bayan fi Tafsir al-Qur'an by Isma'il Haqqi al-Brusewi (d. 1137/1725)
- Al-Bahr al-Madid fi Tafsir al-Qur'an al-Majid by 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.<ref>Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London Template:ISBN pp. 446–449</ref>
Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote Quran: A Reformist Translation, an English translation and commentary of the Qur'an.<ref>Template:Cite book</ref> Yüksel is a follower of Rashad Khalifa.<ref>Template:Cite book</ref>
Ghulam Ahmed Perwez wrote Mafhoom-ul-Quran, translated into English as Exposition of the Holy Qur'an.<ref>Template:Cite book</ref>
Tafsīr-ilmī (scientific interpretation)
Hundreds of Quranic verses deal with natural phenomena and the inclination of man to approach nature and its signs. For some in modern times, this has been interpreted as encouraging scientific inquiry.<ref name=Leaman>Template:Cite book</ref> Starting in the 1970s and 80s, the idea that the Quran possesses scientific facts only discovered centuries later became popularized as in ijaz (miracle) literature, also called "Bucailleism".<ref name="SARDAR">Template:Cite journal</ref><ref name="cook-2000-30">Template:Harvnb</ref>
According to author Ziauddin Sardar, the ijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded".<ref name="SARDAR" /><ref name="cook-2000-30" /><ref>Template:Harvnb</ref> Enthusiasts of the movement argue that among the miracles found in the Quran are "everything, from relativity, quantum mechanics, Big Bang theory, black holes and pulsars, genetics, embryology, modern geology, thermodynamics, even the laser and hydrogen fuel cells".<ref name="SARDAR" /> Critics argue, verses that proponents say explain modern scientific facts, about subjects such as biology, the origin and history of the Earth, and the evolution of human life, contain fallacies and are unscientific.<ref name="cook-2000-30" /><ref name="Ruthven 2002. p. 126">see also: Ruthven, Malise. 2002. A Fury For God. London: Granta. p. 126.</ref> 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 Maulana Ashraf Ali Thanwi, Muslim historian Syed Nomanul Haq, Muzaffar Iqbal, president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser.<ref name="beyond">Template:Cite web</ref> 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 Islamic pseudoscience attempting to reconcile this respect with religious beliefs.<ref name="TanerEdis">Template:Cite web</ref> 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.<ref name="TanerEdis" />
See also
- Esoteric interpretation of the Quran (Ta'wil)
- Quranic hermeneutics
- Islamic studies
- List of tafsir works
- Quran translations
- Tafsir-ul-Quran Mahfil
Notes
References
Sources
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