مدخل تفسیر در دائرة المعارف بریتانیکا

tafsīr, (Arabic: “explanation,” “exegesis”) the science of explanation of the Qurʾān, the sacred scripture of Islam, or of Qurʾānic commentary. So long as Muhammad, the Prophet of Islam, was alive, no other authority for interpretations of the Qurʾānic revelations was recognized by Muslims. Upon his death, however, commentaries were needed because the text, when it achieved written form, lacked historical sequence in the arrangement of surahs, suffered from ambiguity of both text and meaning, showed a variety of differing readings, was recorded in a defective script (lacking especially in vowels), and even contained apparent contradictions. Many Muslims in the early period sought to explain the Qurʾān on the basis of pure personal speculation, known as tafsīr bil-raʾy, and such interpretation, though generally disapproved, has persisted down to the present time. Others explained or embellished Qurʾānic passages using stories drawn from Christian—and especially from Jewish—sources (Isrāʾīliyyāt). To counter the arbitrariness of such interpretation, in the fourth Islamic century (10th century CE) there emerged the religious science called ʿilm al-tafsīr, a systematic exegesis of the Qurʾānic text, which proceeds verse by verse, and sometimes word by word. Over time this science developed several methods and forms of its own.

The Hungarian scholar Ignáz Goldziher traced the development of tafsīr through several stages. In the first, or primitive, stage, Muslims were concerned principally to establish the proper text of the Qurʾān. The second stage, known as traditional tafsīr, featured explanations of Qurʾānic passages based upon what the Prophet himself or his companions said these passages to mean. It relied, therefore, upon the traditions (Hadith) or reports of the sayings of Muhammad and his immediate associates. As Muslims sought to establish their identity as a religious community and to define their doctrinal stance, there arose a dogmatic type of tafsīr. The Qurʾān was interpreted by various sectarian groups to establish their own peculiar doctrinal positions; notable among them were the Muʿtazilah, so-called rationalists, who insisted that interpretation (taʾwīl) of the Qurʾān must conform with reason. Sufis (Muslim mystics) and Shiʿis with esoteric inclinations also practiced taʾwīl, departing sharply from a purely external analysis. (See Bāṭiniyyah.) A British scholar, John Wansbrough, classified tafsīr literature according to its form and function. He distinguished five types, which he held to have appeared in roughly the following chronological order: attempts to supply a narrative context for passages, efforts to explain the implications for conduct of various passages, concern with details of the text, concern with matters of rhetoric, and allegorical interpretation.

The monumental commentary compiled by the historian al-Ṭabarī (838/839–923) assembled all the traditional scholarship that had been produced until his time. It remains the most basic of all tafsīrs. Subsequent commentaries of note include those by al-Zamakhsharī (1075–1143), al-Rāzī (1149–1209), al-Bayḍāwī (d. 1280), and al-Suyūṭī (1445–1505). Commentaries continue to be compiled at the present time; Muslim modernists, for example, have used them as a vehicle for their reformist ideas.

The Origin of the word Tafsir

The emergence of the word tafsir as both a process and a literary genre is unclear. The word tafsir appears only once in the Quran (25:33), suggesting that no formal science of interpretation was established early in the Islamic tradition. Traditionally, tafsir can be traced back to Muhammad. However, within hadith collections, only a small amount of tafsir is ascribed to the Prophet; much of the early exegesis is attributed to one of his companions, 'Abdallah ibn 'Abbas. During the first three centuries of Islam, the words ta'wil and tafsir were used interchangeably to mean “interpretation of the Quran,” and many authors employed either one of these terms (or none at all) to describe their exegetical enterprises. For example, Ibn Ishaq (d. 768), in his biography of the Prophet (Sirat rasul Allah), surrounds his citings of scripture with contextual detail, which serves to explain many vague, ahistorical Quranic passages; however, his activity was never formalized or labeled as tafsir. Other early exegetical works focus on explicating legal issues or theological rhetoric, such as Muqatil ibn Sulayman’s (d. 804) Tafsir khams mi'a aya min al-Qur'an, and Ibn Qutayba’s (d. 889) Ta'wil mushkil al-Qur'an (respectively), but again, each author uses a different term to describe his activities. After the tenth century, a gradual distinction was drawn between ta'wil, which came to refer to exegesis based upon reason or personal opinion, and tafsir, which relied on hadith reports going back to Muhammad and his early companions. Throughout history, individ'ual tafsir works emphasize either opinion or tradition, but sometimes rely on both. With the rapid expansion of Islam, problems arose in non-Arabic speaking communities with regard to the Quran and its translation and interpretation, which called for more formalized exegetical commentary that extended beyond the words of Muhammad or his companions. During the time of the successors, schools of tafsir evolved within distinct geographical regions: Mecca, Medina, and Iraq, along with their corresponding exegetical “specialists” (mufassirun). The jus'tification for the development of tafsir schools rests on Quran 3:5–6, which lays out two categories of Quranic verses: clear (muhkamat) and unclear (mutashabihat). The role of the exegete (mufassir) is to reiterate what is already “clear” and to clarify what is “unclear.” Much debate arose concerning what passages fell into either of these categories, as well as to what extent finite human reason could be relied upon to make such determinations. The resolution of this debate served to shape tafsir works (and continues to do so) on into the twenty-first centur