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Tafsir: Difference between revisions
→The Origins of Tafsir
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In the first generation of Muslim [[exegete]]s other than Imam Ali (a)—companions such as Ibn Abbas, [[Abdullah b. Umar]], and Ubayy—tafsir was restricted to lexical and literary discussions, mentioning the occasion of revelation, using some verses to explain other verses, and [[hadith-based tafsir]]. | In the first generation of Muslim [[exegete]]s other than Imam Ali (a)—companions such as Ibn Abbas, [[Abdullah b. Umar]], and Ubayy—tafsir was restricted to lexical and literary discussions, mentioning the occasion of revelation, using some verses to explain other verses, and [[hadith-based tafsir]]. | ||
[[File:تفسیر ابن عباس.JPG|thumbnail|right|250px|A page of ''[[Tafsir Ibn 'Abbas]]'', Hagia Sophia manuscript]] | |||
The generation of the exegetes among the [[Followers]] (tabi'un), such as Mujahid, Qatada, [[Ibn Abi Layla]], Sha'bi, and Suddi, also continued almost the same approach and methodology of their predecessors. The only difference was that they would use more hadiths in their commentaries. | The generation of the exegetes among the [[Followers]] (tabi'un), such as Mujahid, Qatada, [[Ibn Abi Layla]], Sha'bi, and Suddi, also continued almost the same approach and methodology of their predecessors. The only difference was that they would use more hadiths in their commentaries. | ||
However, with the expansion of Muslim territories, Muslims came into contact with various faith traditions and schools of thought, which prompted theological and polemical discussions. On the other hand, toward the end of the first/seventh century, Greek philosophical and scientific works were translated to Arabic and Muslims became acquainted with Greek thought. Moreover, [[Sufism]] appeared among Muslims and attracted many people. There were also a group of people who were only concerned with the exoteric aspects of religion and favored a literal understanding of the Quran and hadiths. These factors, together with sectarian schisms, led to a variety of approaches and attitudes to Quranic exegesis. | However, with the expansion of Muslim territories, Muslims came into contact with various faith traditions and schools of thought, which prompted theological and polemical discussions. On the other hand, toward the end of the first/seventh century, Greek philosophical and scientific works were translated to Arabic and Muslims became acquainted with Greek thought. Moreover, [[Sufism]] appeared among Muslims and attracted many people. There were also a group of people who were only concerned with the exoteric aspects of religion and favored a literal understanding of the Quran and hadiths. These factors, together with sectarian schisms, led to a variety of approaches and attitudes to Quranic exegesis. | ||
==Varieties of Tafsir== | ==Varieties of Tafsir== | ||