Tafsir

Tafsir (Arabic: تفسير, romanized: tafsīr [tafˈsiːr]; English: explanation) refers to an exegesis, or commentary, of the Quran. An author of a tafsir is a mufassir (Arabic: مُفسّر; plural: Arabic: مفسّرون, romanized: mufassirūn). A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will in Islam.[1] 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.[1]

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.[1]

## Contents

* 1 Etymology
* 2 History
* 3 Fundamentals
* 4 Categories
* 4.1 Traditional exegesis (Tafsir bi'l-Ma'thur or Tafsir bi'r-Riwayah)
* 4.2 Using independent reasoning
* 5 Denominations
* 5.1 Sunni
* 5.2 Shi'ite
* 5.3 Mu'tazila
* 5.4 Sufi
* 5.5 Quranist
* 5.6 Tafsīr-ilmī (scientific interpretation)
* 6 See also
* 7 Notes
* 8 References
* 9 Sources

## Etymology

The word tafsīr is derived from the three-letter Arabic verbal root of ف-س-ر F-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 uncovering God's will which has been conveyed by the Quranic text, by means of the Arabic language and one's own knowledge.[3]

## History

A cedar in Lebanon (Lebanon's sacred tree); Translations made through modern Arabic, unaware of the socio-cultural background and etymological development of the words and symbols that make up the language, can turn Quranic Sidrat al-Muntaha into the Lote tree.[4]

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.[5][6] At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained.[1]

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.[7][8] 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.[9]

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.[1][6][5] Notable compilers on this age including Sufyan 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 by muhaddithun (lit. scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad.[10] 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.[1] 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."[11]

## Fundamentals

An author of a tafsir is called a mufassir (Arabic: مُفسّر; plural: Arabic: مفسّرون, romanized: mufassirūn). Mufassirs are required to master several disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Quran.[1][12] In order for a commentary to be acceptable, the subjects that the commentator must first know in depth are listed as follows.

1. 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.[13]
2. 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.[14]
3. 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.[12][15] 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.[16][17] 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.

A tree diagram of the mysterious Qur'anic initial letters, labelled with the respective numbers of occurrences. To be read right to left.

1. 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.[18]
2. 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.[19]
3. 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.[20][12]
4. 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.[21]
5. 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.[22][1]
6. 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.[23]

## 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 (Arabic: التفسير بالمأثور, lit. 'received tafsir', also known as tafsīr bi'r-riwāyah (Arabic: تفسير بالرواية)) and tafsīr bi'r-ra'y (Arabic: التفسير بالرأي, lit. 'tafsir by opinion', also known as tafsīr bi'd-dirayah Arabic: تفسير بالدراية).[1]

### 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.[24] 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,[25] and for two, most companions of Muhammad have refrained from presenting their own ideas.[26]

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.[27] While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.[28] 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:[29]

> The best people are those living in my generation, then those coming after them (Tābi‘un), and then those coming after (the third generation).

David and Goliath (1888) by Osmar Schindler, commentators transferred stories from Jewish history, mixed with legends, to Islamic culture, such as the details of the story of Jalut, briefly touched upon in verses 247-252 of Al-Baqara.

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.[30] Using Arabic poetry for defining words is a long used practice, and very few scholars have not used this source.[31] 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

See also: Religion:Ahl al-Ra'y

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,[1] as written in the surah Sad 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.

— Quran 38:29

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".[25] 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,[1] and prohibited by Wahhabi Islamic doctrine. 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.[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.[32]

## 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

Mir Sayyid Ali writing a Tafsir on the Quran, self-portrait 1555–1556

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.[33] 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.[34]

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.[35] 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.[36] Ibn Kathir was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya.[37][36] By that, it is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks.[38][39][36] Unlike his teacher, he also engaged with an analysis of the exegetical material.[40] However, the works of both Ibn Taimiyya and Ibn Kathir were not widespread in the premodern period.[40]

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.[36] His commentary was well received and required for advanced imperial madrasas.[40]

Not earlier than the mid-nineteenth century, the modern period of tafsir started.[41][42] 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.[42] 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.[42] Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.[43][42] Kadizadeli (Qādīzādali), a seventeenth-century puritanical reformist religious movement in the Ottoman Empire, shared a lot of ideas with modern Islamic interpretations.[43] Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as a salafi.[42]

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.[44] 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.[45] 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.[45] 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.[45]

A number of exegetical works have entered English through translations and abridgements, including of the Tafsir Ibn Kathir[46][38] and the Tafsir of Al-Tabari.[47]

### Shi'ite

Grand Ayatollahs of Qom; The high class scholars in Iran who have the authority to interpret the Quran in Shia Islam[48] used assertive titles such as Hujjat al-Islam, Ayatollah, Ayatollah Al-Uzma and gained tutelage over people and the administration[49]

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. 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).[1]

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.[50]

### Mu'tazila

The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons . 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.[51]

### Sufi

Among the most significant Sunni Sufi tafsirs are:

* Tafsir al-Qur'an al-'Azim by al-Tustari (d. 283/896)[52]
* Haqa'iq al-Tafsir by al-Sulami (d. 412/1021)[52]
* Lata'if al-Isharat by al-Qushayri (d. 465/1072)[52]
* 'Ara'is al-Bayan fi Haqa'iq al-Qur'an by Ruzbihan al-Baqli (d. 606/1209)[52]
* 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.[53]

Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote Quran: A Reformist Translation, an English translation and commentary of the Qur'an.[54] Yüksel is a follower of Rashad Khalifa.[55]

Ghulam Ahmed Perwez wrote Mafhoom-ul-Quran, translated into English as Exposition of the Holy Qur'an.[56]

### Tafsīr-ilmī (scientific interpretation)

NASA photograph from Apollo 10 in 1969. Rima Ariadaeus, one of many rilles on the surface of the Moon, has been claimed on Internet forums to be evidence of the splitting of the Moon.[57][58]

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.[59] 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".[60][61]

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".[60][61][62] 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".[60] 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.[61][63] 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.[64] 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.[65] 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.[65]

## 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

1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 Mir, Mustansir. (1995). "Tafsīr". In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.
2. ↑ "Interpreting The Text". http://www.islamic-awareness.org/Quran/Tafseer/Ulum/Denffor6.html#Principles.
3. ↑ Al-Zehebi, Al-Tafsir vel Mufassirun
4. ↑ Farooqi, M.I.H.. "Cedar or Lote-Tree in the Light of al-Quran–A Scientific Study". https://www.irfi.org/articles4/articles_5001_6000/cedar_or_lotetree_in_the_light.html.
5. ↑ 5.0 5.1 Saeed, Abdullah (2006). Interpreting the Qurʼān: towards a contemporary approach. Abingdon [England] ; New York: Routledge. pp. 9–11. ISBN 978-0-415-36537-6. OCLC ocm57211181. https://www.worldcat.org/title/ocm57211181.
6. ↑ 6.0 6.1 McAuliffe, Jane Dammen (1991). Qur'anic Christians: An Analysis of Classical and Modern Exegesis. Cambridge: Cambridge University Press. doi:10.1017/cbo9780511598203. ISBN 978-0-521-36470-6. https://www.cambridge.org/core/books/quranic-christians/792C023C210760F93C87F694AD61DF54.
7. ↑ Leemhuis 1988, p. 19–22.
8. ↑ Berg 2003, p. 269, 277.
9. ↑ Sinai 2014.
10. ↑ Muhsin Demirci, Tefsir Usulü, 120
11. ↑ 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
12. ↑ 12.0 12.1 12.2 Allama Jalaludin, Suyuti (2008). الاتقان فی علوم القرآن. Darul Ishat.
13. ↑ Mir, Mustansir (1986). Coherence in the Qurʾān: a study of Iṣlāḥī's concept of naẓm in Tadabbur-i Qurʾān. Indianapolis, IN: American Trust Publ. ISBN 978-0-89259-065-0.
14. ↑ Wāḥidī, Abu-'l-Ḥasan ʿAlī Ibn-Aḥmad al- (2008). Al-Wāḥidī's Asbāb al-nuzūl. Great commentaries on the Holy Qurʾan̄. Royal Aal al-Bayt Institute for Islamic Thought. Louisville, KY: Fons Vitae. ISBN 978-1-891785-18-4.
15. ↑ Goldziher, Ignaz (1920). Die Richtungen der islamischen Koranauslegung. Fachbuchverlag-Dresden. ISBN 978-3956926365.
16. ↑ Nooruddin, Allamah; Omar, Abdul Mannan; Omar, Mrs Amatul Rahman (2015-11-20) (in en). The Holy Quran - Exegesis of, Commentary and Reflections (1st ed.). Noor Foundation International Inc.. ISBN 9781942043041.
17. ↑ "Tafsir (Commentary) of the Quran | Reflections and Interpretations of the Holy Qur'ân by Muslim Scholars" (in en-US). http://tafsirs.com/.
18. ↑ Kathir, Hafix Ibn (2000). Tafsir Ibn Kathir. Dar-us-Salam Publications. ISBN 978-1591440208.
19. ↑ Taymiyyah, Ibn. Muqaddimah fi Usul at-Tafsir.
20. ↑ Kamali, Mohammad Hashim (2011). Principles of Islamic jurisprudence (3. rev. and enlarged ed., repr ed.). Cambridge: The Islamic Texts Society. ISBN 978-0-946621-82-8.
21. ↑ As-Suyuti, Imam Jalaludin (2015). Al-Itqan fi Ulum al-Qur'an. Dar Ibn Hazm. ISBN 978-9953816197.
22. ↑ Jackson, Sherman A.; Ġazzālī, Abū-Ḥāmid Muḥammad Ibn-Muḥammad al- (2003). On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghāzalīʾs Fayṣal al-Tafriqa bayna al-Islam wa al-Zandaqa. Studies in Islamic philosophy (2. impression ed.). Oxford: Oxford University Press. ISBN 978-0-19-579791-6.
23. ↑ Suyūṭī, Ǧalāl-ad-Dīn ʿAbd-ar-Raḥmān Ibn-Abī-Bakr as-; Algar, Hamid; ʿUṯmān Saiyid Aḥmad Ismāʿīl (2011). Al-itqān fī ʿUlūm al-Qurʾān. The perfect guide to the sciences of the Qurʹān. Centre for Muslim Contribution to Civilization (Reading$nGarnet Publ ed.). ISBN 978-1-85964-242-9.
24. ↑ Yusuf, Badmas 'Lanre (2009). Sayyid Qutb: A Study of His Tafsir. The Other Press. p. 28. ISBN 9789675062278. https://books.google.com/books?id=Gz0_Kw2AlfMC&q=tafsir&pg=PA28. Retrieved 18 December 2014.
25. ↑ 25.0 25.1 Tirmizi, Tafsir, 1
26. ↑ Taberi, Camiul Beyan, I, 27
27. ↑ "Cmje". http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/016.qmt.html#016.064.
28. ↑ "Sources of Prophet Muhammad's Knowledge". http://www.icsfp.com/de/Contents.aspx?AID=5596.
29. ↑ "The Hadith Book (48. Witnesses): nr. 819". Search Truth. http://www.searchtruth.com/book_display.php?book=48&translator=1&start=10&number=814.
30. ↑ "Al-Mawrid". http://www.al-mawrid.org/pages/articles_english_detail.php?rid=17&cid=82.
31. ↑ Muhsin Demirci, Tefsir Tarihi, 128
32. ↑ Zayed, Tareq M.. "The Role of Reading Motivation and Interest in Reading Engagement of Quranic Exegesis Readers". https://www.academia.edu/11796656.
33. ↑ C.E. Bosworth. Encyclopedia of Islam 2nd ed Brill. "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid", Vol. 10, p. 14.
34. ↑ Herbert Berg The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period Routledge 03.04.2013 ISBN 9781136115226 pp. 120-128
35. ↑ Farhad Daftary The Study of Shi'i Islam: History, Theology and Law Bloomsbury Publishing, 08.01.2014 ISBN 9780857723383 pp. 104-105
36. ↑ 36.0 36.1 36.2 36.3 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.
37. ↑ Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 ISBN 978-1-316-24005-2 page 115
38. ↑ 38.0 38.1 Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 ISBN 978-0-415-32639-1 page 632
39. ↑ Teresa Bernheimer, Andrew Rippin Muslims: Their Religious Beliefs and Practices Routledge, 01.03.2013 ISBN 9781136646515 chapter 11
40. ↑ 40.0 40.1 40.2 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
41. ↑ Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 11.11.2010 ISBN 9789004185920 p. 29 (German)
42. ↑ 42.0 42.1 42.2 42.3 42.4 Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).
43. ↑ 43.0 43.1 Sariyannis, Marinos. "The limits of going global: The case of “Ottoman Enlightenment (s)”." History Compass 18.9 (2020): e12623.
44. ↑ Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 32
45. ↑ 45.0 45.1 45.2 Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33
46. ↑ 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 ISBN 978-0-19-870206-1 p. 478
47. ↑ 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 ISBN 978-0-19-870206-1 p.479
48. ↑ Sociology of religions: perspectives of Ali Shariati (2008) Mir Mohammed Ibrahim
49. ↑ Newman 2006, p. 734
50. ↑ "Quran Tafseer | Quran Tafseer in English |Tafsir ibn Kathir English" (in en-GB). 2023-05-17. https://equranekareem.com/quran-tafseer/.
51. ↑ Suleiman A. Mourad (2011). "The revealed text and the intended subtext". Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri Gutas. Brill. pp. 367–373. ISBN 9789004217768. https://books.google.com/books?id=EeoxAQAAQBAJ&pg=PA367.
52. ↑ 52.0 52.1 52.2 52.3 "TAFSIR" (in en). http://ismaili.net/heritage/node/12525.
53. ↑ 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 ISBN 978-0-19-870206-1 pp. 446–449
54. ↑ Hashas, Mohammed (2018-07-24) (in en). The Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Routledge. ISBN 978-1-351-60400-0. https://books.google.com/books?id=VlJmDwAAQBAJ&dq=edip+yuksel&pg=PT226.
55. ↑ Musa, A. (2008-05-12) (in en). Hadith As Scripture: Discussions on the Authority of Prophetic Traditions in Islam. Springer. ISBN 978-0-230-61197-9. https://books.google.com/books?id=vdbGAAAAQBAJ&dq=edip+yuksel&pg=PA100.
56. ↑ Lawrence, Bruce B. (2020-10-06) (in en). The Koran in English: A Biography. Princeton University Press. ISBN 978-0-691-20921-0. https://books.google.com/books?id=lUXcDwAAQBAJ&dq=Ghulam+Ahmed+Pervez+exposition+of+the+holy+quran&pg=PA182.
57. ↑ "Moon Split Miracle Chain Letter". Hoax Slayer. http://www.hoax-slayer.com/moon-split-miracle.shtml.
58. ↑ Soora, Gayathri (14 April 2020). "Split Moon image goes viral on WhatsApp; Fact Check | Digit Eye" (in en-US). https://digiteye.in/split-moon-image-goes-viral-on-whatsapp-fact-check/.
59. ↑ Ali, Shamsher. "Science and the Qur'an". in Oliver Leaman. The Qurʼan: An Encyclopedia. p. 572. http://www.encyclopedias.biz/dw/Encyclopedia of Quran.pdf. Retrieved 13 May 2018.
60. ↑ 60.0 60.1 60.2 SARDAR, ZIAUDDIN (21 August 2008). "Weird science". New Statesman. https://www.newstatesman.com/books/2008/08/quran-muslim-scientific. Retrieved 11 April 2019.
61. ↑ 61.0 61.1 61.2 Cook 2000, p. 30
62. ↑ Cook 2000, p. 29
63. ↑ see also: Ruthven, Malise. 2002. A Fury For God. London: Granta. p. 126.
64. ↑ "Beyond Bucailleism: Science, Scriptures and Faith". 21 July 2014. https://www.unchangingword.com/science-scripture-faith/.
65. ↑ 65.0 65.1 "Reasonable Doubts Podcast". CastRoller. 11 July 2014. http://castroller.com/podcasts/ReasonableDoubtsPodcast/1625411-rd09 Islam, Science and Modernity Part One with Guest Taner Edis.

## Sources

* Berg, Herbert (2003). "Competing Paradigms in Islamic Origins: Qurʾān 15:89–91 and the Value of Isnāds". in Berg, Herbert. Method and Theory in the Study of Islamic Origins. Brill. pp. 259–290. https://brill.com/display/book/edcoll/9789047401575/B9789047401575_s014.xml.
* Cook, Michael (2000). The Koran; A Very Short Introduction. Oxford University Press. ISBN 978-0-19-285344-8. https://archive.org/details/koranveryshorti00cook. Retrieved 24 September 2019.
* Leemhuis, Fred (1988). "Origins and Early Development of the tafsir Tradition". in Rippin, Andrew. Approaches to the History of the Interpretation of the Qur’ān. De Gruyter. pp. 13–30. https://www.degruyterbrill.com/document/doi/10.31826/9781463234898-006/html.
* Meri, Josef W., ed (2006). Medieval Islamic Civilization. 2 L-Z, index. Taylor & Francis. ISBN 978-0-415-96692-4. https://books.google.com/books?id=LaV-IGZ8VKIC.
* Newman, Andrew J. "Shi'i Thought". In Meri (2006).
* Sinai, Nicolai (2014). "The Qur'anic Commentary of Muqātil b. Sulaymān and the Evolution of Early Tafsīr Literature". in Gorke, Andreas. Tafsīr and Islamic Intellectual History: Exploring the Boundaries of a Genre. Oxford University Press. pp. 113–143. https://www.academia.edu/10178091.

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