Tafseers of Quran (Sciences of Quran)

Tafsir comes from the Arabic root fassara, meaning to clarify or explain. It is the science of interpreting the Qur’an. It removes ambiguity and reveals meanings. It is essential for proper understanding of revelation.

Abdullah ibn Abbas was known as Tarjuman al-Qur’an. The Prophet ﷺ prayed for his knowledge. His insights form the foundation of tafsir. Many later scholars relied heavily on his narrations.

Ma’thur means relying on Qur’an itself, hadith, and sayings of Companions. It is the earliest method of tafsir. It safeguards authenticity and minimizes speculation. It is considered the safest approach.

Ra’y tafsir uses ijtihad with linguistic, contextual, and maqasid-based analysis. It requires mastery of Arabic and usul. It is accepted if within scholarly discipline. It shows flexibility of Qur’anic interpretation.

Muhammad ibn Jarir al-Tabari authored one of the earliest and most comprehensive tafsirs. It relies heavily on hadith and athar. It influenced nearly all later exegetes. It remains a primary reference.

Al-Kashshaf highlights balaghah and eloquence of the Qur’an. Though Muʿtazili in theology, it was admired for literary insights. Sunni scholars engaged with it critically. It remains influential in Arabic rhetoric.

Sahl al-Tustari’s tafsir reflects mystical insights. It interprets verses spiritually and ethically. It emphasizes purification of the heart. It inspired later Sufi exegetes.

The two Jalals worked on this concise tafsir together. Al-Mahalli began it, and al-Suyuti completed it. It became one of the most widely used tafsirs. Its brevity and clarity made it popular in madrasa curricula.

Al-Qurtubi’s tafsir is notable for extracting fiqh rulings. It systematically discusses juristic differences. It also covers language and history. It is especially valued by Maliki scholars.

Fakhr al-Din al-Razi authored a philosophical and theological tafsir. It is famous for rational discussions and debates. Sometimes called Tafsir al-Kabir. It influenced kalam and rational tafsir traditions.

Ibn Kathir based his tafsir on Qur’an, Sunnah, and early reports. He avoided weak narrations and Isra’iliyyat where possible. It is among the most trusted tafsirs. It remains popular globally today.

Its brevity and clarity made it the standard beginner’s tafsir. It simplifies meanings without excessive detail. It is widely taught in traditional madrasahs. It provides entry to deeper tafsir studies.

Isra’iliyyat are narrations borrowed from earlier scriptures. They often concern stories of prophets and history. Scholars accept them only if consistent with Islam. Otherwise, they are rejected or suspended.

Al-Suyuti’s al-Durr al-Manthur is a hadith-based tafsir. It gathers narrations without much commentary. It preserves vast transmitted reports. It complements his other tafsir works.

Asbab al-Nuzul means reasons or contexts for which verses were revealed. It clarifies application and meaning. It prevents misinterpretation. Works like al-Wahidi’s collect these reports.

Al-Wahidi compiled one of the earliest systematic works on causes of revelation. It became a reference for later exegetes. Knowing context enhances proper application. It shows Qur’an’s dynamic relation to events.

Linguistic tafsir highlights Qur’an’s grammar, rhetoric, and eloquence. It demonstrates inimitability (iʿjaz). Scholars like al-Zamakhshari excelled in this. It strengthens appreciation of Qur’anic style.

Sufi tafsir seeks inner meanings guiding purification of soul. It emphasizes moral and spiritual insights. It often goes beyond literal meaning. It highlights Qur’an as a guide to hearts.

Al-Qurtubi systematically derived fiqh rulings from Qur’an. It presents madhhab opinions with evidences. It connects law with scripture. It remains authoritative in legal tafsir.

Ta’wil goes beyond surface meaning to possible underlying sense. It is common in kalam and Sufi tafsir. It must remain within Shariʿah principles. It shows Qur’an’s depth of meaning.