History of Tafsir / Exegesis:
History of Tafsir / Exegesis:
In the name of Allah , most gracious and most merciful.
Our study of the Qur'an acquaints us with three distinguishing characteristics of this holy book. The first distinguishing characteristic is the absolute authenticity of its source.The second characteristic feature of the Qur'an is the quality of its contents. The third characteristic of the Qur'an is its Divine identity.The Quran here in our hands is a Master copy of Usmanرضی الله عنهما . The real Quran is in the safe pair of hands of Angels under protection of Allah , each verse written in golden words .
اِنَّاۤ اَنۡزَلۡنٰہُ فِیۡ لَیۡلَۃِ الۡقَددِ " "Indeed we sent the Quran during the night of Decree."
The holy Quran revealed to the Prophet Mohammed(Pbuh) during 609 - 632 AD during his prophethood ( 23 years ) by the powerful angel Gabriel . Quran itself is a guidance which encourages man to realize his existence . The man who would reflect upon Allah's guidance should therefore have a thorough understanding of the Quran. So here I am going to discuss in breif about historical development of Tafsir .
INTRODUCTION :
The word ‚tafsir /تفسیر is a word of Arabic language. Its root is Fasar / فسر means to explain, to make manifest, to tell the clear meaning, to explicit, to make open, to interpret anything in a manner that all its aspects become clear, to unveil . According to the grammatical rules, the word ‚tafsir /تفسیر is a ‚masdar/ ‛ مصدر and it relates to the pattern of ‚taf‘il / تفیل ‛ which signifies to remove the cover to explain some statement ,to state in detail. So, mainly it is used in the meaning of ‘explanation’ or ‘interpretation’. In the Holy Quran Allah says that :" they come not to you with a similitude but We bring the truth and an excellent interpretation”.In other words they cannot put any argument to you without the best explanation. Thus the Quranic constructionaتَفسیِراًًً اَحسَََن means ( وبما احسن معنی) that which is the best meaning.
The development of tafsir began during the lifetime of the prophet in Mecca .During this period, the prophet (pbuh) appointed a board of writers from his literate Companions, they were commanded to write the Quran according to how he taught it to them. Therefore, they would memorize it, and then write it with his permission. They wrote the Quran directly on available writing materials such as papyrus, leather(Riqa’a), date-leaf (‘Asid), white stoneslab (Likhaf), round camel’s bone (Katf) etc. Every verse revealed was written down with the seven different modes ( علی سبعته الحرف)within the life of Prophet Muhammad(pbuh) . The Prophet (pbuh) received the final revelation 9 days before he passed away, then he returned to Allah, the Most High. Later, in the period of AbuBakr رضی الله عنهما, it had been compiled in one volume on request of ‘Umar Ibn al-Kh attab رضی الله عنهما. Therefore, he called the leader of the Quran scribes; Zayd Ibn Thabit رضی الله عنهما to collect the Quran and compile in one volume. So, he started to collect the Quran, with two witnesses for each verse and it was preserved it by ‘Umar Ibn al-Kh attab رضی الله عنهماthen passed onto his daughter, the wife of the Prophet (pbuh ) Hafsa(رضی الله عنها ). Later,in the period of ‘Usman Ibn Affan رضی الله عنهما, he made a committee led by Zayd Ibn Thabitرضی الله عنهماfor compiling the Quran in a book, which was recommended by all. Then he formed a team, again led by Zayd Ibn Thabit رضی الله عنهماand other companions of Prophet Muhhammad(Pbuh). Indeed, they arranged the verses in accordance with the arrangement which was received by the Prophet (Pbuh) and memorized by the Companions and, they collected the folios (suhuf)/صحف from Hafsa then they compiled the folios into the volumes /مصاحف in the dialect of Quraysh ,then ‘Usman Ibn ‘Affan (رضی الله عنهما) made seven copies for sending seven provinces. Then he kept one Master copy (mashaf) مصحف in the capital city. After the publication of those copies on a large scale, it has been spread all over the world.
During prophethood ,he said that( طَلَبُ العِلم فَرِ یضتهٌ عَلیَ کُلِّ مُسلِم) " Acquiring knowledge is compulsy for every Muslim" . So the Muslims of early period induced their psychology to devote themselves to cultural activities. Early,in 3 rd century exegesis became an independent science and the period divided into three phases . (1) phase of the prophet, (2) phase of sahabas (3) phase of companions ( tabiun )/ تابعون. So, after passing away of the Prophet (Pbuh)Arab scholars devoted their time and propounded a new science of Quranic exegesis. Most of them are famous in exegesis, one of all the Companions, Ibn ‘Abbas was deemed the most knowledgeable in the field of exegesis, a quality that earned him the title of ‚the interpreter of the Quran‛ ( ترجمان القران). As such, whenever a difference appeared among the various sources of the Companions, scholars are advised to adopt the version narrated by Ibn ‘Abbas ( امهنع الله ىضر). A case in point was interpretation of the verse
; إذاَ جَإ نَصرُ الَّلهِ وَ الفَتحَ"when comes the Help ofAllah and Victory." some of the companion said as the instruction to praise and ask forgiveness from Allah . ‘Umar رضی الله عنهما asked Ibn ‘Abbas(رضیالله عنهما) to explain this verse, then he elucidated that the verse indicates that the signal for the death of the Prophet (Pbuh)which had come from Allah . Then in 632 AD ,after the death of prophet ( pbuh ) , the companions formed their groups in Mecca and Madinah led by ibn Abbas and ubbay bin Kaab respectively. They added their personal opinions , they used christians and jewish knowledge to cover the areas which were not covered , so their exegesis was the reflection of the same . Ibn jurayj , a student of ibn Abbas first completed three volumes of tafsir. By the second half of the 3 rd century, the focus of attention shifted towards the classification of tafsir into the four main branches;
(i) Legalistic tafsir : it is from the knowledge of which no one is excused.
(ii) Linguistic tafsir : it is based on the speech the Arabs
(iii) The Formal tafsir of scholars, and
(iv) Al-tafsiral-Mutashabihat : it is a kind interpretation which is known only by Allah.
By the middle of the third century, the considerable activity in the field of tafsir was represented by the works of Jarir al-Tabari who, in turn, made frequent recourse to earlier works. After al-Tabari, the development of tafsir was marked by the growth of works which reflected a variety of interests in philosophy. Exegesis became an independent genre with apperance of tafsir al- tabri . scholars started to add poetry , Biblical material , and different methodologies which influenced their interpretation. From the period of Al- mutaqaddimin upto modern era the methods of interpretation are evolved as ,
(1) Tafsir bi - Al masur( Tafsir bi al- riwayah) :The Quran as explained by itself, it is called in terminology, tafsir bi al-mathur. Naturally, the explanation of the Quran by the Quran is the highest grade of interpretation to be done since the time of the Prophet(Pbuh), that means as sometimes one part of the Quran explains the other part.From around six thousand verses, several verses explain other verses.
(2) Tafsir bi al- ray :Individual judgment or personal judgment, it is called in terminology as Tafsir bi al-ray. It means interpreting the Quran based on personal opinions. Hazrat ‘Umar (رضی الله عنهما) and Ibn ‘Abbas( رضی الله عنهما) did more research on the interpretation of Quran on the basis of their personal judgment. Of course, it has been strictly prohibited (haram) to interpret the Quran based on personal whims and caprices. The Hadith narrated by Ibn ‘Abbas ( رضی الله عنهما), as the Prophet( Pbuh)said,"He who says (something) concerning the Quran without knowledge, he has taken his seat of fire. Ibn „Abbas ( رضی الله عنهما) was the actual originator of traditional exegesis and considered the father of the Quranic exegesis and one of the greatest scholars of the first generation of Muslim. At the time of the death of the Prophet (pbuh)he was at most fifteen years old, the chief of the Mufassirun. The Prophet (pbuh) conveyed to him many interpretations. In a result, there is a collection of the Quranic interpretations from ibn Abbas( رضی الله عنهما). He died at the age of seventy .
(3) Al-tafsir al- ishari : The proponents of this method are concerned with the hidden meanings attached to the verses of the Quran, which are not visible to anyone except those whose hearts Allah has opened .The method applied in this kind of interpretation is known as the esoteric method. These scholars also quote the Prophetic hadith which indicates that the Quran has its inward and outward meanings. The outward meanings can be understood through an understanding of the Arabic words; whereas the inward meanings cannot be gleaned through an understanding of the language only, but also through the light of Allah that comes from His blessing of those whom He intends .several exegetes also practiced the ishari method in their commentaries such as, Sahl al- Tustari and alSulami .who accepted the argument that each verse of the Quran contains exoteric and esoteric meanings. Moreover, in their commentary, they frequently employed symbolism, allegory . They even declared that the ishari method is the best way of interpreting the Qur’an because it encompasses all of its essential meanings.
(4) Modern concept of tafsir : This method has been espoused by those who want to prove that the Quran can adequately meet the both materially and spiritually needs for the present century .In order to achieve this, modern interpreters devoted themselves to an interpretation of the Holy Book that takes into account all aspects of modernism such as the scientific aspects, practical issues and political thoughts and social demands. They also attempted to bridge the gap between the sectarian entities of the Muslim communities. There are lots of tafasir based on modern practices.
May Allah give us more and more capacity to work on The Holy Quran and open our hearts to learn and understand it .
In the name of Allah , most gracious and most merciful.
Our study of the Qur'an acquaints us with three distinguishing characteristics of this holy book. The first distinguishing characteristic is the absolute authenticity of its source.The second characteristic feature of the Qur'an is the quality of its contents. The third characteristic of the Qur'an is its Divine identity.The Quran here in our hands is a Master copy of Usmanرضی الله عنهما . The real Quran is in the safe pair of hands of Angels under protection of Allah , each verse written in golden words .
اِنَّاۤ اَنۡزَلۡنٰہُ فِیۡ لَیۡلَۃِ الۡقَددِ " "Indeed we sent the Quran during the night of Decree."
The holy Quran revealed to the Prophet Mohammed(Pbuh) during 609 - 632 AD during his prophethood ( 23 years ) by the powerful angel Gabriel . Quran itself is a guidance which encourages man to realize his existence . The man who would reflect upon Allah's guidance should therefore have a thorough understanding of the Quran. So here I am going to discuss in breif about historical development of Tafsir .
INTRODUCTION :
The word ‚tafsir /تفسیر is a word of Arabic language. Its root is Fasar / فسر means to explain, to make manifest, to tell the clear meaning, to explicit, to make open, to interpret anything in a manner that all its aspects become clear, to unveil . According to the grammatical rules, the word ‚tafsir /تفسیر is a ‚masdar/ ‛ مصدر and it relates to the pattern of ‚taf‘il / تفیل ‛ which signifies to remove the cover to explain some statement ,to state in detail. So, mainly it is used in the meaning of ‘explanation’ or ‘interpretation’. In the Holy Quran Allah says that :" they come not to you with a similitude but We bring the truth and an excellent interpretation”.In other words they cannot put any argument to you without the best explanation. Thus the Quranic constructionaتَفسیِراًًً اَحسَََن means ( وبما احسن معنی) that which is the best meaning.
The development of tafsir began during the lifetime of the prophet in Mecca .During this period, the prophet (pbuh) appointed a board of writers from his literate Companions, they were commanded to write the Quran according to how he taught it to them. Therefore, they would memorize it, and then write it with his permission. They wrote the Quran directly on available writing materials such as papyrus, leather(Riqa’a), date-leaf (‘Asid), white stoneslab (Likhaf), round camel’s bone (Katf) etc. Every verse revealed was written down with the seven different modes ( علی سبعته الحرف)within the life of Prophet Muhammad(pbuh) . The Prophet (pbuh) received the final revelation 9 days before he passed away, then he returned to Allah, the Most High. Later, in the period of AbuBakr رضی الله عنهما, it had been compiled in one volume on request of ‘Umar Ibn al-Kh attab رضی الله عنهما. Therefore, he called the leader of the Quran scribes; Zayd Ibn Thabit رضی الله عنهما to collect the Quran and compile in one volume. So, he started to collect the Quran, with two witnesses for each verse and it was preserved it by ‘Umar Ibn al-Kh attab رضی الله عنهماthen passed onto his daughter, the wife of the Prophet (pbuh ) Hafsa(رضی الله عنها ). Later,in the period of ‘Usman Ibn Affan رضی الله عنهما, he made a committee led by Zayd Ibn Thabitرضی الله عنهماfor compiling the Quran in a book, which was recommended by all. Then he formed a team, again led by Zayd Ibn Thabit رضی الله عنهماand other companions of Prophet Muhhammad(Pbuh). Indeed, they arranged the verses in accordance with the arrangement which was received by the Prophet (Pbuh) and memorized by the Companions and, they collected the folios (suhuf)/صحف from Hafsa then they compiled the folios into the volumes /مصاحف in the dialect of Quraysh ,then ‘Usman Ibn ‘Affan (رضی الله عنهما) made seven copies for sending seven provinces. Then he kept one Master copy (mashaf) مصحف in the capital city. After the publication of those copies on a large scale, it has been spread all over the world.
During prophethood ,he said that( طَلَبُ العِلم فَرِ یضتهٌ عَلیَ کُلِّ مُسلِم) " Acquiring knowledge is compulsy for every Muslim" . So the Muslims of early period induced their psychology to devote themselves to cultural activities. Early,in 3 rd century exegesis became an independent science and the period divided into three phases . (1) phase of the prophet, (2) phase of sahabas (3) phase of companions ( tabiun )/ تابعون. So, after passing away of the Prophet (Pbuh)Arab scholars devoted their time and propounded a new science of Quranic exegesis. Most of them are famous in exegesis, one of all the Companions, Ibn ‘Abbas was deemed the most knowledgeable in the field of exegesis, a quality that earned him the title of ‚the interpreter of the Quran‛ ( ترجمان القران). As such, whenever a difference appeared among the various sources of the Companions, scholars are advised to adopt the version narrated by Ibn ‘Abbas ( امهنع الله ىضر). A case in point was interpretation of the verse
; إذاَ جَإ نَصرُ الَّلهِ وَ الفَتحَ"when comes the Help ofAllah and Victory." some of the companion said as the instruction to praise and ask forgiveness from Allah . ‘Umar رضی الله عنهما asked Ibn ‘Abbas(رضیالله عنهما) to explain this verse, then he elucidated that the verse indicates that the signal for the death of the Prophet (Pbuh)which had come from Allah . Then in 632 AD ,after the death of prophet ( pbuh ) , the companions formed their groups in Mecca and Madinah led by ibn Abbas and ubbay bin Kaab respectively. They added their personal opinions , they used christians and jewish knowledge to cover the areas which were not covered , so their exegesis was the reflection of the same . Ibn jurayj , a student of ibn Abbas first completed three volumes of tafsir. By the second half of the 3 rd century, the focus of attention shifted towards the classification of tafsir into the four main branches;
(i) Legalistic tafsir : it is from the knowledge of which no one is excused.
(ii) Linguistic tafsir : it is based on the speech the Arabs
(iii) The Formal tafsir of scholars, and
(iv) Al-tafsiral-Mutashabihat : it is a kind interpretation which is known only by Allah.
By the middle of the third century, the considerable activity in the field of tafsir was represented by the works of Jarir al-Tabari who, in turn, made frequent recourse to earlier works. After al-Tabari, the development of tafsir was marked by the growth of works which reflected a variety of interests in philosophy. Exegesis became an independent genre with apperance of tafsir al- tabri . scholars started to add poetry , Biblical material , and different methodologies which influenced their interpretation. From the period of Al- mutaqaddimin upto modern era the methods of interpretation are evolved as ,
(1) Tafsir bi - Al masur( Tafsir bi al- riwayah) :The Quran as explained by itself, it is called in terminology, tafsir bi al-mathur. Naturally, the explanation of the Quran by the Quran is the highest grade of interpretation to be done since the time of the Prophet(Pbuh), that means as sometimes one part of the Quran explains the other part.From around six thousand verses, several verses explain other verses.
(2) Tafsir bi al- ray :Individual judgment or personal judgment, it is called in terminology as Tafsir bi al-ray. It means interpreting the Quran based on personal opinions. Hazrat ‘Umar (رضی الله عنهما) and Ibn ‘Abbas( رضی الله عنهما) did more research on the interpretation of Quran on the basis of their personal judgment. Of course, it has been strictly prohibited (haram) to interpret the Quran based on personal whims and caprices. The Hadith narrated by Ibn ‘Abbas ( رضی الله عنهما), as the Prophet( Pbuh)said,"He who says (something) concerning the Quran without knowledge, he has taken his seat of fire. Ibn „Abbas ( رضی الله عنهما) was the actual originator of traditional exegesis and considered the father of the Quranic exegesis and one of the greatest scholars of the first generation of Muslim. At the time of the death of the Prophet (pbuh)he was at most fifteen years old, the chief of the Mufassirun. The Prophet (pbuh) conveyed to him many interpretations. In a result, there is a collection of the Quranic interpretations from ibn Abbas( رضی الله عنهما). He died at the age of seventy .
(3) Al-tafsir al- ishari : The proponents of this method are concerned with the hidden meanings attached to the verses of the Quran, which are not visible to anyone except those whose hearts Allah has opened .The method applied in this kind of interpretation is known as the esoteric method. These scholars also quote the Prophetic hadith which indicates that the Quran has its inward and outward meanings. The outward meanings can be understood through an understanding of the Arabic words; whereas the inward meanings cannot be gleaned through an understanding of the language only, but also through the light of Allah that comes from His blessing of those whom He intends .several exegetes also practiced the ishari method in their commentaries such as, Sahl al- Tustari and alSulami .who accepted the argument that each verse of the Quran contains exoteric and esoteric meanings. Moreover, in their commentary, they frequently employed symbolism, allegory . They even declared that the ishari method is the best way of interpreting the Qur’an because it encompasses all of its essential meanings.
(4) Modern concept of tafsir : This method has been espoused by those who want to prove that the Quran can adequately meet the both materially and spiritually needs for the present century .In order to achieve this, modern interpreters devoted themselves to an interpretation of the Holy Book that takes into account all aspects of modernism such as the scientific aspects, practical issues and political thoughts and social demands. They also attempted to bridge the gap between the sectarian entities of the Muslim communities. There are lots of tafasir based on modern practices.
May Allah give us more and more capacity to work on The Holy Quran and open our hearts to learn and understand it .
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