Quran Tafsir

Quran Tafsir. Tafsir Al Quran or Tafseer Al Quran attemptsto provide elucidation, explanation, interpretation, context or commentary forclear understanding and conviction of Allah’s will. The word Tafsir(Tafseer) is derived from the Arabic word fassara, which literally means tolift the curtain, to make clear, to show the objective, and hence by analogytafsir is the body of knowledge which aims to make clear the true meaning ofthe Qur'an, its injunctions and the occasions of its revelation.

Types of Tafseer (Tafsir)

1- Tafsir bil-riwaya (also known as Tafsir bil-mathur)

Tafsir Bil-Riwaya includes the interpretationof the Qur'an by Quranic verses and use of the explanations of the prophetand his companions. Books of this class of Tafsir include thoseattributed to Ibn Abbas, Ibn Abi Khatim, Ibn Habban, and that of Imam Suyutiknown as Al-Dur al-Mansu, tafsir by Khatir and al-Shukani may also be includedin this group.

2- Tafsir Bil-Ray (or Tafsir Bil-Dirayah)

Tafsir Bil-Ray is not based directly on transmissionof knowledge from the past, but on reason. Exegesis is derived through opinionbased on reason and Ijtihad or Qiyas. In this area we find tafsirs likeal-Kashaf by Zamakshari (d. 1144).

3- Tafsir bil-ishara

Tafsir bil-ishara goes into the detail of theconcepts and ideas associated with the words and verses of the Qur'an. Thiskind of tafsir is often produced by mystically inclined authors. The mostfamous are those by al-Razi and al-Khazin.

The 6 Sources of Quranic Exegesis

1. The Quran

The first source of the knowledge of tafsir is theQuran itself. Accordingly, it happens very often that a certain point whichis brief and requires explanation is invariably clarified by some other verseof the Quran. For instance, in the following verse of Suratal-Fatihah, “Guide us on the straight path, the path of those on whom Youhave blessed…”, it is not clear here as to who are those whom Allah Almightyhas blessed. But, in another verse, they have been identified very clearlywhere it is said:

So, these are the people whom Allah Almighty has blessed,being the prophets, their true followers, the martyrs (in the way of Allah) andthe righteous. (4:69)

Therefore, when commentators explain a Quranic verse,they first check to see if a tafsir of the verse is already existent elsewherein the Quran itself. If such an explanatory verse exists, they elect to adhereto it as their first choice.

2- The Hadith

The words and the deeds of the Holy Prophet Muhammad (PBUH)are called Hadith, and as it has been stated earlier, Allah Almightysent him with the Quran solely for the purpose of explaining, openly andexplicitly, the correct meanings of the Quran to people. Consequently, hedischarged this duty with grace and excellence both by word and deed. In fact,his whole blessed life is, after all, a practical tafseer of Quran. It is for this reasonthat respected commentators, in order to understand the Quran, have laidthe greatest emphasis on the hadith as the second source of tafsir andit is in the light of hadiths that they have determined the meanings of theBook of Allah.

3- Narrations of Companions

The noble Sahabah, or Companions (may Allah be pleasedwith them all), had received their education directly from the Holy ProphetMuhammad (PBUH). In addition, they were personally present on the scene whenverses were revealed, and they had themselves witnessed the circumstances andbackgrounds of the Quranic revelation. Therefore, naturally, therecorded statements of these blessed souls are far more authentic andtrustworthy in explaining the Noble Quran. Hence, in the case of verses theexplanation of which is not found in the Quran or Hadith, statements recordedfrom the noble Companions (may Allah be pleased with them) are given thehighest priority. Consequently, if there is a consensus of Companions onthe explanation of a certain verse, the commentators follow just that andexplaining it in any way otherwise is not considered permissible.

4- Narrations of the Successors

After the Companions (may Allah be pleased with them) comethe Successors (Tabi‘in). The latter learntthe tafsir of Quran directly from the former. Therefore, their statementstoo have great importance in the science oftafsir, although a difference of opinion among scholars exists on whetherthe statements of the Successors are considered decisive in tafsir. Theirimportance, nonetheless, cannot be denied. (al-Itqan, 2:179)

5- The Arabic Language

Since the Quran was revealed in the Arabic language, inorder to accurately explain the Quran, it is necessary to learn Arabic languageand master it. There are several verses of the Quran for which there happen tobe neither any attending circumstance of revelation nor any related juristic orscholastic question. Therefore, in their explanation, neither the sayings ofthe Holy Prophet nor the statements of the Sahabah or Tabi‘in have beentransmitted. Hence, the only means through which such verses can be explainedis the Arabic language, and it is on the basis of language alone that they areelucidated. Additionally, should there be some difference in the tafseer of acertain verse, then also thescience of linguistics is used to run a test of veracity between varyingopinions.

6- Deliberation and Deduction

The last source of tafsir consists ofdeliberation and deduction.The subtleties and mysteries of the Quran are an ocean with no shore.Therefore, the more a person who has been blessed with insight into the Islamicsciences by Allah Almighty deliberates into it, the more he discoversever-new mysteries and subtleties. As a result, commentators do present theoutcomes of their respective deliberations as well, but the mysteries andsubtleties so described are found acceptable only when they do not contradictthe five sources mentioned above. So, should a person, while explaining theQuran, come up with a subtle point or independent judgment which is contrary tothe Quran and Sunnah, Consensus (Ijma‘), language, or the statements ofCompanions and Successors, or stands in conflict with another principle ofShari‘ah, then it will have no credence. Some mystics in the past sought todescribe such mysteries and subtleties in tafseer but investigative scholars ofthe Ummah did not consider them trustworthy because the personal opinion of anyperson that contravenes the basic principles of the Quran, Sunnah and Shariahhave obviously no weight. (al-Itqan, 2:184)