Tafsir: Difference between revisions

In terms of the foundation of exegesis, Quranic commentators can be divided into Quran-based, tradition-based, ijtihadi, philosophical, mystical, and scientific exegesis.  

When a commentator uses a Quranic verse to interpret another verse, his exegesis is Quran-based. This type of exegesis is supported by Quran 75:18-19. Also, God calls the Quran “a clarification of all things” (16:89), so it must certainly be a clarification of itself. Because of this, it was accepted, since early periods, that “parts of the Quran interpret other parts of it.” This rule is supported by the hadiths of the Imams (a) such as “Some parts of the Quran makes other parts of it speak, and some parts of it testify to its other parts” or “Verily, parts of the Book confirms other parts of it.” Therefore, it could be said that the first source of Quranic exegesis is the Quran itself. Quran-based exegesis was used by the Prophet (s) and the Imams (a), and also by the Companions and the Followers.  

===Tradition-Based Exegesis===

The second source at the disposal of a Quranic commentator is the Tradition—that is, the hadiths of the Prophet (s) and the Imams (a), though in Quranic sciences, this term (i.e., tafsir ma’thur “trandition-based exegesis”) refers to using the exegetical opinions of the Companions, the Followers, and the Followers of the Followers as well.  

Instances of this kind of exegesis in Shiism include: Tafsir al-Qummi, Tafsir al-Ayyashi, Nur al-thaqalay, and al-Burhan. Among the Sunni tradition-based commentaries are Tafsir al-Tabari and al-Durr al-Manthur.  

With regard to tradition-based tafsir, the following points are noteworthy:  

* Distinguishing authentic traditions from inauthentic ones is a difficult task which requires mastery of hadith sciences.  

* Exegetical hadiths explain a limited number of verses; for many verses of the Quran, there are no hadiths from the Prophet (s) or the Imams (a). Therefore, the claim that Quranic exegesis must be limited to tradition-based exegesis leads to leaving many verses of the Quran with no interpretation.   

Another source of understanding the Quran is reason. The majority of Muslim scholars emphasize the high status of reason in Islam. Regarding the importance of reason in understanding religion, Imam Ali (a) says, “Nothing sets religion right but reason.” Allama Tabatabai mentions that more than three-hundred verses of the Quran call people to thinking and using reason, and not even one verse of the Quran requires adhering to religion without understanding.  

The Imams (a), notwithstanding, supported using the ijtihadi approach in Quranic exegesis. Considering lexical and literary points, context of the revelation, other Quranic verses, and the rulings of reason were among the principles of ijtihadi approach taught by the Imams (a).  

This structure of Quranic exegesis has been used by commentators since the early history of tafsir. In this kind of exegesis, the commentator starts his commentary from the beginning of Sura al-Fatiha (Quran 1) and ends it with the last verse of Sura al-Nas (Quran 114). Almost all classical Quranic commentaries employed this style. The few exceptions include a number of tafsirs that discuss Ahkam al-Quran (rulings of the Quran).  

In this type of tafsir, commentators try to find connections between the verses of the Quran and scientific findings. This type of exegesis has had its proponents and opponents. Ghazali (d. 505/1111), for instance, maintained that there is no problem in using scientific findings that were not known at the time of the revelation of the Quran. Following him, Zarkashi (d. 794 AH) and Suyuti (d. 911 AH) expressed their support for using scientific findings in Quranic exegesis. They maintained that Fakhr al-Din al-Razi (d. 606 AH) actually used such findings to interpret the Quran in his al-Tafsir al-kabir. On the other hand, al-Shatibi (d. 590 AH) was the first scholar who disagreed with scientific exegesis, and a group of scholars adopted his opinion.  

Historical exegesis can refer to two different types of exegesis. First is the exegesis in which the commentator is concerned about collecting historical narratives and stories related to each verse. Al-Kashf wa-l-bayan by al-Tha’alibi (350-429 AH) and Rawd al-jinan by Abu l-Futuh Razi (480-535 AH) are among such commentaries. This type of historical exegesis is usually replete with isra’iliyyat and forged hadiths.  

The second type of historical exegesis is concerned with understanding the historical context of verses and what they meant to their original audience. As a result, this type of exegesis is organized according to the order of revelation of the verses. Instances of this type of tafsir include al-Tafsir al-hadith by Muhmmad Izzat Darwaza (1305-1404 AH), Bayan al-ma’ani by Abd al-Qadir Mulla Huwaysh Al Ghazi (fl. 14th century), and Pa be paye wahy by Bazargan (1286-1373 Sh).

This type of tafsir focuses on Ayat al-ahkam (legal verses). It is especially important, because the Quran is the most fundamental source of Islamic law, and the authority of Sunna relies on it.  

Some Shiite jurisprudential commentaries are the following:  

This current in tafsir uses philosophical concepts and doctrines in the exegesis of the Quran. An example of this type of exegesis is Avicenna’s interpretation of Sura al-Ikhlas (Quran 112), Sura al-Falaq (Quran 113), and Sura al-Nas (Quran 114) based on his peripatetic philosophical system; instances of exegesis influenced by Illuminationist philosophy is found in the works of Suhrawardi (549-587 AH), especially in his al-Talwihat; and philosophical exegesis based on Transcendental Wisdom can be found in the works of Mulla Sadra, the founder of this philosophical school, especially in his Tafsir al-Qur’an al-Azim and Mafatih al-ghayb.

===Theological Exegesis===

A major presupposition of this type of exegesis is that the Quran has an esoteric aspect in addition to its exoteric aspect, which can be achieved through mystical experience and insight. In a mystical interpretation, the commentator interprets the Quran based on his mystical findings, often leading to a non-literal reading of the verses.  

This type of Quranic exegesis focuses on lexical and literary aspects of the Quran and employs literary and linguistic disciplines such as morphology, syntax, etymology, and rhetoric.  Literary exegesis is in fact the first step in every proper endeavor to understand the Quran. Among the outstanding commentaries that focus on this type of exegesis are Abu Hayyan al-Andalusi’s commentary, Zamakhshari’s al-Kashshaf, and Tabarsi’s Majma’ al-bayan, and Jawami’ al-jami’.  

Literary exegesis is also used to signify a genre of Quranic commentaries which employ literary and artistic expressions to convey the edifying teachings of the Quran, such as Fi zilal al-Quran by Sayyid Qutb.   

Allusive (ramzi) exegesis, which is sometimes called esoteric exegesis, is a type of tafsir which presupposes that the indications of Quranic words and expressions are not determined by rules and principles of ordinary language. This type of exegesis is different from mystical exegesis: allusive exegesis is based on the teachings of an authoritative teacher while in mystical exegesis the commentator can interpret Quranic verses based on his own mystical findings. Major instances of this type of exegesis can be found among Ismaili exegetical works, some of which rejects the importance of religious laws and rituals and likenes the relation between the esoteric teachings and exoteric teachings of Islam to the relation between a kernel and its shell.  

===Ahl al-Bayt’s Exegesis===

The sayings of the Imams (a) related to the exegesis of Quranic verses are contained in the works of their disciples. According to verse 44 of Sura al-Nahl, elaborating on the Quran was the task of the Prophet (s); the Shi’a maintain that, according to Hadith al-Thaqalayn, after the Prophet (s) this task was given to Ahl al-Bayt (a) and that their hadiths has the same authority of prophetic hadiths. Shaykh Mufid quotes a hadith indicating that the sayings of Ahl al-Bayt (a) are rooted in the sayings of the Prophet (s) and ultimately in God’s words. A hadith from Imam al-Sadiq (a) also indicates that the teachings of the Imams (a) are derived from those of the Prophet (s). Imam al-Baqir (a) too speaks of the Imams (a) as the heirs of prophets. According to a hadith from Imam Ali (a), the Prophet (s) taught Ali (a) the exoteric and esoteric interpretation of the Quran, including its general and specific, manifest and ambiguous, and abrogating and abrogated verses. The authority of the teachings of Ahl al-Bayt (a) is also rooted in the Quran. According to Quran 33:33, Ahl al-Bayt (a) are free from all impurities, and thus they have a perfect understanding of the Quran (see 56:79).  

According to hadiths and historical reports, there was a “mushaf” (codex) of the Quran that was collected by Imam Ali (a), who was the most knowledgeable companion of the Prophet (s) especially with regard to the exegesis of the Quran and the occasions of its revelation. In this codex, the verses of the Quran were organized based on the order of their revelation; it also provided exegetical notes and information on abrogating and abrogated verses, among other things. One can also find implicit or explicit exegetical notes in the collection of Imam Ali’s sayings and words in Nahj al-balagha.  

There are reports of exegesis by Imam al-Hasan (a) and Imam al-Husayn (a). Historical reports point to the efforts of Imam al-Sajjad (a) in interpreting the Quran. The Imam’s supplications in al-Sahifa al-Sajjadiyya contain explanations of the meanings of the Quran and abundantly use and refer to Quranic verses (e.g., supplication 44 and the interpretation of “righteous servants” therein). A number of hadiths are narrated from Imam al-Sajjad (a) on the merits of the Quran and the occasions of the revelation of some verses.  

The exegetical sayings of Imam al-Sadiq (a) are collected in hadith collections and hadith-based commentaries.  

In the exegetical hadith of Ahl al-Bayt (a), explicating the meaning of legal verses and answering the related jurisprudential questions is a predominant theme. In addition to the methodology of interpreting the Quran by the Quran, the Imams (a) would use the sayings of the Prophet (s) or other Imams (a) in their exegesis, which can be regarded as a type of hadith-based exegesis.