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Tafsir: Difference between revisions
→Disciplines, Sources, and Rules
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==Disciplines, Sources, and Rules== | ==Disciplines, Sources, and Rules== | ||
Scholars of Quranic studies have counted familiarity with, or mastery in, a number of scholarly disciplines as a requirement of engaging in tafsir. Some of these disciplines are the following: | Scholars of Quranic studies have counted familiarity with, or mastery in, a number of scholarly disciplines as a requirement of engaging in tafsir. Some of these disciplines are the following: | ||
* Linguistic and literary disciplines, such as etymology, morphology, syntax, and rhetoric. | * Linguistic and literary disciplines, such as etymology, morphology, syntax, and rhetoric. | ||
* Quranic sciences and having the knowledge of recitations ( | * Quranic sciences and having the knowledge of recitations (qira'at), abrogating and abrogated verses, and [[occasions of revelation]]. | ||
* Hadith sciences, such as | * Hadith sciences, such as [[diraya]] and [[rijal]]. | ||
* Jurisprudence ( | * [[Jurisprudence]] (jurisprudence and principles of jurisprudence). | ||
* Theology. | * [[Theology]]. | ||
In addition to the above-mentioned disciplines, it is said that a commentator of the Quran needs “intuition-based knowledge.” This knowledge is acquired through following the teachings of the religion and purifying the soul. The more one purifies one’s soul, the more he will understand the Quran. | In addition to the above-mentioned disciplines, it is said that a commentator of the Quran needs “intuition-based knowledge.” This knowledge is acquired through following the teachings of the [[religion]] and purifying the soul. The more one purifies one’s soul, the more he will understand the Quran. | ||
A commentator of the Quran has to know and use the sources of tafsir, which include the Quran itself, hadiths, the views of other commentators (especially the early ones), and lexicons. Reason is also considered a source of Quranic exegesis. | A commentator of the Quran has to know and use the sources of tafsir, which include the Quran itself, hadiths, the views of other commentators (especially the early ones), and lexicons. [[Reason]] is also considered a source of Quranic exegesis. | ||
Observing the rules of tafsir is also necessary for a commentator. Tayyar has classified these rules into general (umumi) and preferential (tarjihi) rules. The former refer to the rules that a commentator has to observe in explicating the meaning of a verse, and the latter relate to the rules that are used to choose among the exegetical views of the past commentators. | Observing the rules of tafsir is also necessary for a commentator. Tayyar has classified these rules into general (umumi) and preferential (tarjihi) rules. The former refer to the rules that a commentator has to observe in explicating the meaning of a verse, and the latter relate to the rules that are used to choose among the exegetical views of the past commentators. | ||