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Tafsir

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Tafsir (Arabic: تفسير, romanized: tafsīr [tafˈsiːr]; English: explanation) refers to an exegesis, or commentary, of the Quran. An author of a tafsir is a mufassir (Arabic: مُفسّر; plural: Arabic: مفسّرون, romanized: mufassirūn). A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will in Islam.[1]

Principally, a tafsir deals with the issues of linguistics, jurisprudence, and theology. In terms of perspective and approach, tafsir can be broadly divided into two main categories, namely tafsir bi-al-ma'thur (lit. received tafsir), which is transmitted from the early days of Islam through the Islamic prophet Muhammad and his companions, and tafsir bi-al-ra'y (lit. tafsir by opinion), which is arrived through personal reflection or independent rational thinking.[1]

There are different characteristics and traditions for each of the tafsirs representing respective schools and doctrines, such as Sunni Islam, Shia Islam, and Sufism. There are also general distinctions between classic tafsirs compiled by authoritative figures of Muslim scholarship during the formative ages of Islam, and modern tafsir which seeks to address a wider audience, including the common people.[1]

Etymology

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The word tafsīr is derived from the three-letter Arabic verbal root of ف-س-ر F-S-R (fassara, 'interpreted'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing.[2] In Islamic contexts, it is defined as understanding and uncovering God's will which has been conveyed by the Quranic text, by means of the Arabic language and one's own knowledge.[3]

Number of commentaries

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According to American scholar Samuel Ross, there are 2,700 Qur’an commentaries extant in manuscript form, and 300 commentaries have been published. Ross argues that "by extrapolation there may be thousands of additional commentaries still waiting to be discovered."[4]

History

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Formative period

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The first examples of tafsir can be traced back to Muhammad, who the Quran was revealed to. According to Islamic belief, he recited the verses to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities.[5] Elements of Muhammad's explanations including clarifying verses whose intents are not understood, the indication of names, places, times etc. which have not been mentioned in the verse, restriction of meanings which have been given as absolute and reconciliation of expressions which seem contradictory.[6] Scholars debate if Muhammad commented on the whole of the Quran or just portions of it.[1][7]

After the death of Muhammad, his companions (sahabah) undertook the task of interpretation. They used the information received from the prophet and their own understanding. The companions were adept with the language of the Quran, social context of the revelation, the prophet's way of thinking, and the norms of the Arabs. This allowed the companions to set the foundation for the Muslim community and a practice of interpreting the Quran.[7][8] At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained.[1]

Modern period

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By the time of the next generations ensuing the sahabah, scholars in the age of the successors (tabi'in) started using a wide range of sources for tafsir. The whole of the Quran is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected. During this time, a whole range of schools of tafsir came into existence in different scholastic centers, including Mecca, Medina and Iraq. Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and Jewish apocryphal reports were also widely employed.[1][8][7] Notable compilers on this age including Sufyan al-Thawri.[1]

Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by muhaddithun (lit. scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad.[9] This indicates that tafsir, in its formative age, used to be a special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir.[1]

Criteria

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An author of a tafsir is called a mufassir (Arabic: مُفسّر; plural: Arabic: مفسّرون, romanized: mufassirūn). Mufassirs are required to master several disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Quran.[1][10]

The following criteria are in place to ensure a tafsir maintains fidelity.

  1. Knowledge of the Quran - The primary criteria is understanding and knowing the Quran. A scholar must be able to refer to other of the Quran to provide an explanation of other parts of the Quran. Intra-textual analysis is essential as it maintains consistency.[11]
  2. Knowledge of the Sunnah - The Sunnah, or sayings, actions, and approvals of the prophet Muhammad serve as a secondary source for a tafsir. The prophet's explanations of the Quran serve as an authoritative weight and scholars agree that interpretations should not contradict the Sunnah.[12]
  3. Understanding of the Arabic language - proficiency in the Arabic language rhetoric (Ilm-ulm-Balagha) is required to understand the syntax and grammar of the Quran. Scholars must know the nuances, expressions, and figurative language which appears in the Quran.[10][13] The science of understanding the language is called Ilm-ul-Balagha (science of rhetoric) and
  4. Knowledge of context (Asbab al-Nuzul) - a scholar must understand the reasons and circumstances (asbab al-nuzul) of a revelation in order to interpret the text correctly. If a verse is isolated without knowing the context, it can be misinterpreted.[14]
  5. Consistency with early Tafsir (Tafsir al-Mathur) - the prophet's companions (sahaba) and successors (tabi'un) are considered reliable sources of tafsir. Their interpretations are considered higher authority.[15]
  6. Application of reason (Tasfir bi'l-Ra'y) - along with transmitted sources, scholars also can use reason to interpret the Quran. The reason applied must stay within Islamic principles. Personal opinion (ra'y) must be kept within bounds. Any reason applied must be supported by other Islamic texts or have scholarly consensus.[16]
  7. Abrogation (Naskh) - scholars must be able to identify and account for abrogated (naskh) verses to avoid misunderstanding earlier rulings. A failure to do this will cause misinterpreting and the misapplication of Islamic law.[17]
  8. Knowledge of Fiqh (Islamic Jurisprudence) - scholars must have deep understanding of Islamic jurisprudence (fiqh) and the methodology of legal derivation. Without this, a scholar may misinterpret legal rulings in the Quran and lead to a flawed conclusion.[18] [10]
  9. Avoiding interpretations that contradict Islamic beliefs - a tafsir must not contradict established Islamic theology (aqeedah) as it will be considered invalid. Scholars must ensure their exegesis upholds the essentials of Islamic theology and philosophy, collectively known as Ilm al-Aqa'id and Ilm al-Kalam.[19][1]

Principles

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There are several frames of reference in which tafsir can be categorized. The main issue of framing constitutes its methodology. Tafsir can be broadly divided into two categories from the viewpoint of methodology employed in order to approach the interpretation. These categories are called tafsīr bi'l-ma'thūr (Arabic: التفسير بالمأثور, lit. 'received tafsir', also known as tafsīr bi'r-riwāyah (Arabic: تفسير بالرواية)) and tafsīr bi'r-ra'y (Arabic: التفسير بالرأي, lit. 'tafsir by opinion', also known as tafsīr bi'd-dirayah Arabic: تفسير بالدراية).[1]

Tafsir bi'l-Ma'thur (or Tafsir bi'r-Riwayah)

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Tafsir bi'l-ma'thur, or commonly known as Tafsir bi'r-riwāyah, is the method of commenting on the Quran using traditional sources. Tafsir bi'r-riwāyah connotes tafsir using another portion of the Quran, or sayings of Muhammad, or saying of his companions.[20] This classical tafsir method is agreed upon by all scholars, and is the most used method throughout history, partly because other methods have been criticized. Criticism of non-riwaya method is mostly based on two grounds; for one, Muhammad has condemned those who interpret the Quran from their own point of view,[21] and for two, most companions of Muhammad have refrained from presenting their own ideas.[22] Some important examples of tafsir bi'r-riwāyah are Jāmiʿ al-Bayān by al-Tabari and Tafseer al-Qurʾān al-ʿAẓeem by ibn Kathir. The sources used for tafsir bi'r-riwāyah can be ordered by the rank of authority, as the Quran, hadiths, the reports by the sahabah and tabi'iun, classical Arabic literature, and Isra'iliyat.

The most authoritative source of the interpretation is the Quran itself. Interpretation of the Quran employing other Quranic reference is very common because of the close interrelatedness of the verses of the Quran with one another. The Quranic verses explain and interpret one another, which leads many to believe that it has the highest level of authenticity. Many verses or words in the Quran are explained or further clarified in other verses of the Quran. One example of the hadith which extensively employs this source of method is Al-Mizan fi Tafsir al-Qur'an by Muhammad Husayn Tabataba'i. The authoritative source of method second to the Quran is Hadith, by using narratives of Muhammad to interpret the Quran. In this approach the most important external aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law. Authority of this method is considered established by the statement made in the Quran that Muhammad is responsible for explanation and guidance.[23] While some narratives are of revelation origin, others can be the result of reasonings made by Muhammad.[24] One important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be of authentic origin (sahih). Narratives of such origin are considered requisite for tafsir.

Other source of the interpretation includes the accounts of Ṣaḥābah, companions of Muhammad, or tabi‘un, the generation after sahabah, and Tabi‘ al-Tabi‘in, the generation after tabi'un. Their authority is based on an account in hadith Sahih Bukhari, which accordingly, Muhammad said:[25]

The best people are those living in my generation, then those coming after them (Tābi‘un), and then those coming after (the third generation).

If nothing is found in the Quran or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses. These are generally considered above personal opinion, because these people grew up with everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation; and they were very knowledgeable in both Arabic literature and Islamic thought. Another non-scripture based source of the interpretation is classical Arabic literature. Classical Arabic poetry and the text of the Quran are two resources which can be used as foundational reference in ascertaining the meaning and signification of the remaining literal and figurative diction of the Quran and its style of expression.[26] Using Arabic poetry for defining words is a long used practice, and very few scholars have not used this source.[27] Less authoritative source of the interpretation is Isra'iliyat, which is the body of narratives originating from Judeo-Christian traditions, rather than from other well-accepted sources. The Isra'iliyat are mostly non-biblical explanatory stories and traditions (Hebrew: midrashim) giving extra information or interpretation about events or individuals recorded in the Hebrew scriptures. Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in the Quran. While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are generally not favored for use.

Tafsir bi'r-Ra'y (or Tafsir bi'd-dirayah)

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Tafsir bi'r-ra'y, or commonly known as tafsir bi-al-diraya, is the method of using one's independent rational reasoning and mind (ijtihad) to form an opinion-oriented interpretation. The most distinctive feature of tafsir bi-al-diraya is the inclusion of the opinions of the commentator, thus forming the more objective view on Quranic verses. The relative paucity of traditional sources is also a practical reason why the scope of the methodology is augmented. This is considered sanctioned by the Quran itself,[1] as written in the surah Sad verse 29:

˹This is˺ a blessed Book which We have revealed to you ˹O Prophet˺ so that they may contemplate its verses, and people of reason may be mindful.

— Quran 38:29

This method is not interpretation by mere opinion however, but rather opinions must be based on the main sources. Performing Quranic interpretation using solely one's own opinion is believed to be prohibited by some Muslims. This is based on an authenticated hadith of Muhammad which states "He who says (something) concerning the Qur'ân without knowledge, he has taken his seat of fire".[21] However, this hadith can alternatively be interpreted to refer to the importance of first properly studying and learning the Quran before attempting to teach or preach it to others. Accordingly, the method of independent reasoning (ijtihad) has several qualifications and conditions that need to be satisfied. Due to the nature of orientation toward opinions, this method is rejected by certain scholars such as Ibn Taymiyyah,[1] and prohibited by Wahhabi Islamic doctrine.[citation needed] Some important examples of such tafsirs include Anwar al-Tanzil by al-Baydawi and Mafatih al-Ghayb by Fakhr al-Din al-Razi. Some parameters used by these scholars including linguistic resources, historical sources, methodological concepts such as maqasid or socio-cultural environment taken into consideration.

In terms of linguistic resources, literary elements of the Arabic language, including morphology, eloquence, syntax are an integral part of tafsir, as they constitute the basis of understanding and interpretation. Arabic has a systematic way of shaping words so one can know the meaning by knowing the root and the form the word was coined from. If any word can be given a meaning that is compatible with the rules of grammar, Quranic text can be interpreted that way. In terms of historical resources, scholars may choose to interpret verses according to external factors, including their historical context and their place of revelation. Historical context (Asbab al-nuzul) is particularly important to interpret verses according to how the Quran was revealed, when and under which circumstances, and much commentary was dedicated to history. The early tafsirs are considered to be some of the best sources for Islamic history. Classification of the place of revelation, whether it was revealed in Mecca or Medina, is important as well. This is because in general Meccan verses tend to have an iman (loosely translated as faith) nature that includes believing in Allah, Muhammad, and the day of judgment, whether it be theological foundations or basic faith principles. On the other hand, Medinan verses constitute legislation, social obligations, and constitution of a state.

On the more conceptual level, the idea of maqasid (goals or purpose) can be taken into account. Verses may be interpreted to preserve the general goals of shariah, which may be considered simply as bringing happiness to a person in this life and the hereafter. That way, any interpretation that threatens to compromise the preservation of religion, life, lineage, intellect or property may be discarded or ruled otherwise in order to secure these goals. Further, the socio-cultural environment may also taken into consideration. This includes understanding and interpreting the Quran while taking into account the cultural and social environment to which it has been revealed; or according to the scholars' own time. Often than not, the distinction can be made between the 'amm (general) verses that aimed at universal conditions for Muslims, and khass (specific) verses that applied to specific conditions, time or need.[1] This is considered an integral part of analyzing the universality of the Quran. Scholars usually do not favor to confine verses to a single time interval, but rather interpret according to the needs of their time.[28]

Sects

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See also: List of tafsir works

Islamic theology is divided into myriad of schools and branches, and each of the schools' comments on the Quran with their own point of view.

Sunni

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Mir Sayyid Ali writing a Tafsir on the Quran, self-portrait 1555–1556

The time of Muhammad ibn Jarir al-Tabari marks the classical period, which encompassed important Sunni tafsirs, such as Tafsir al-Thalabi, Tafsir of Al-Zamakhshari and Tafsir al-Tabari. Tafsir al-Tabari is one of the most important tafsir works in Sunni Islam.[29] This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.[30]

The period of Ibn Taimiyya is sometimes seen as a transition point between the Classical and post-Classical exegesis, due to his unique hermeneutic method.[31] Tafsirs are geneaological, they rely on the core of previous tafsirs. Ibn Taimiyya challenged this core tradition by asserting that the Quran should only be interpreted by the Quran alone or the sunnah.[32] Ibn Kathir was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya.[33][32] By that, it is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks.[34][35][32] Al-Suyuti's (1445–1505) tafsir (Al-Dur al-Manthur) uses a similar hermeneutic. Unlike ibn Kathir, his work is one of a few completely devoid of any personal comments. Yet, following the approach of ibn Taimiyya, he is selective about the inclusion of hadiths. However, contrarily to ibn Taimiyya and ibn Kathir, his tafsir is without any personal comment. Further, despite using a similar methodology to ibn Taimiyya and ibn Kathir, he includes a wider range of hadiths.[32]

Not earlier than the mid-nineteenth century, the modern period of tafsir started.[36][37] The modern approach is marked by a generally critical attitude towards much of the intellectual heritage of Islam, a declared intention to imitate the salaf, and an emphasis on the unity of believers and a unified understanding of Islam.[37] Other features may include, attempts to proof the rationality of the Quranic worldview, compatibility with modern sciences, liberalism, literary criticism, and making the message of the Quran emotional relevant for the believer.[37] Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.[38][37] Kadizadeli (Qādīzādali), a seventeenth-century puritanical reformist religious movement in the Ottoman Empire, shared a lot of ideas with modern Islamic interpretations.[38] Al-Shawkānī (1759–1834) has been understood retroperspective by many Muslim scholars as a salafi.[37]

A rationalistic approach, as proposed by Syed Ahmad Khan and Muhammad Abduh attempts to prove that the Quran and modern sciences do not contradict each other.[39] This is close to the tafsir 'ilmi (scientific interpretation of the Quran), which claims that the Quran miraculously predicted scientific discoveries. Although this trend has existed prior to the modern era, its popularity is new. Nontheless, this approach still faces a lot of opposition among Muslims.[40] Yet another approach, represented by scholars such as Amin al-Khuli, aims to decodifies the Quran to understand its impact on the first audience. Accordingly, the focus is not about historical or scientific truths, but about conveying a message through the means of the Quran.[40] Similarly, according to yet another trend, the Quran should not only be understood as for the first Muslims, but also executed as the first Muslims did. Famous adherences to this approach include Sayyid Qutb and Abul A'la Maududi. This approach often goes in hand with an attempt to establish a state based on an idealized Muslim society.[40]

Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version of Tafsīr al-Qurʾān al-ʿAẓīm (Tafsir Ibn Kathir), under the editorship of Muhammad Saed Abdul-Rahman, gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditional tafsirs.[34][41] Similarly, a translation of Tabari's exegetical work has been published only as an abridged version, by Pierre Godé appeared in 1983.[42]

Shi'ite

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Tafsirs by Shia Muslims similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia tafsirs include expounding of the concept of imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali, and the heavier authority put on interpretations attributed to The Twelve Imams.[citation needed] These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues. Some of the important examples of Shia mufassirs and their tafsir are Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067) and Majma al-Bayan lif'ulum al-Quran by Shaykh Tabarsi (d. 548/1153).[1]

On the other hand, tafsir by Zaidi school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well as shia.[43]

Mu'tazila

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The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons[citation needed]. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Secondly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars.[44]

Sufi

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It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations especially when interior meaning is against exterior one. Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But Muhammad and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however, they are found in the books of Sufis.[citation needed]

Among the most significant Sunni Sufi tafsirs are:

Quranist

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Quranists merely believe in the Qur'an and reject other oral traditions. Turkish Islamic theologian Yaşar Nuri Öztürk denounced contemporary Islamic practices as altered. He distinguished between what he defined as true Islam and what he saw as customs and traditions introduced in the Umayyad period. In 1992, he published a 760-page, tafsir-like exegetical work called Kur'an'daki Islam. Each chapter, which deals with one surah, is structured around certain verses of the surah, or words occurring in the text, which need to be explained.[46]

Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote Quran: A Reformist Translation, an English translation and commentary of the Qur'an.[47] Yüksel is a follower of Rashad Khalifa.[48]

Ghulam Ahmed Perwez wrote Mafhoom-ul-Quran, translated into English as Exposition of the Holy Qur'an.[49]

Methodologies

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Scientific approach

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Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge.[50] What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based—like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc.—are spiritual things, and the spirit is a development of the matter. As for the Quran itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests—they were just a sort of mental exercise which has been totally discredited now by the modern science. Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. A common example is Mafatih al-Ghayb by Fakhruddin al-Razi.

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Legal tafsir, or Tafsir al-Ahkam, derives legal rulings and principles from the Quran.[51] Its practice was common in both the classical and modern periods. There is a dispute over the number of verses that contain jurisprudential guidance, with numbers ranging from 5 to 200 being reported. Works of legal tafsir were typically written from the perspectives of the madhhab of their respective authors. For example, Aḥkam al-Qur'an by al-Jassas was written according to the Hanafi Madhhab, Aḥkam al-Qur'an by Qaḍi Abū Bakr ibn al-'Arabī and al-Jaami' Li'Aḥkam al-Qur'an by al-Qurtubi were written according to the Maliki Madhhab, and Aḥkam al-Qur'an by Ilkiya was written according to the Shafi'i Madhhab. Some also cite Zad al-Maseer of ibn al-Jawzi as an example of a legal tafsir according to the Hanbali Madhhab.[52]

Linguistic

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A newer work which incorporates and quotes the work of a multitude of previous scholars and analyzes the relevant Arabic root words (based on all available classic Arabic meanings), and references all relevant passages of the Quran, was done by Abdul Mannan Omar.[53][54]

Comprehensive

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Some works included numerous methodologies e.g. the very detailed tafsirs of Imam Razi's Tafsir Kabir in Arabic and Mufti Ahmad Yar Khan Naeemi's Tafsir Naeemi in Urdu.

See also

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References

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  1. ^ a b c d e f g h i j k l m n o Mir, Mustansir. (1995). "Tafsīr". In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.
  2. ^ "Interpreting The Text". Archived from the original on 2017-06-27. Retrieved 2010-11-11.
  3. ^ Al-Zehebi, Al-Tafsir vel Mufassirun
  4. ^ Samuel J. Ross, "What Were the Most Popular tafsīrs in Islamic History? Part 1: An Assessment of the Manuscript Record and the State of tafsīr Studies", Journal of Qur'anic Studies, Volume 25 Issue 3, Page 1-54, ISSN 1465-3591
  5. ^ Şatibi, El-muvafakat
  6. ^ Abdul-Rahman, Muhammad Saed (2009-10-29). Tafsir Ibn Kathir Juz' 7 (Part 7): Al-Ma'idah 82 to Al-An'am 110 2nd Edition. MSA Publication Limited. ISBN 978-1-86179-691-2.
  7. ^ a b c Saeed, Abdullah (2006). Interpreting the Qurʼān: towards a contemporary approach. Abingdon [England] ; New York: Routledge. pp. 9–11. ISBN 978-0-415-36537-6. OCLC 57211181.
  8. ^ a b McAuliffe, Jane Dammen (1991). Qur'anic Christians: An Analysis of Classical and Modern Exegesis. Cambridge: Cambridge University Press. doi:10.1017/cbo9780511598203. ISBN 978-0-521-36470-6.
  9. ^ Muhsin Demirci, Tefsir Usulü, 120
  10. ^ a b c Allama Jalaludin, Suyuti (2008). الاتقان فی علوم القرآن. Darul Ishat.
  11. ^ Mir, Mustansir (1986). Coherence in the Qurʾān: a study of Iṣlāḥī's concept of naẓm in Tadabbur-i Qurʾān. Indianapolis, IN: American Trust Publ. ISBN 978-0-89259-065-0.
  12. ^ Suyūṭī, Ǧalāl-ad-Dīn ʿAbd-ar-Raḥmān Ibn-Abī-Bakr as-; Algar, Hamid; ʿUṯmān Saiyid Aḥmad Ismāʿīl (2011). Al-itqān fī ʿUlūm al-Qurʾān. The perfect guide to the sciences of the Qurʹān. Centre for Muslim Contribution to Civilization (Reading$nGarnet Publ ed.). ISBN 978-1-85964-242-9.
  13. ^ Goldziher, Ignaz (1920). Die Richtungen der islamischen Koranauslegung. Fachbuchverlag-Dresden. ISBN 978-3956926365.
  14. ^ Wāḥidī, Abu-'l-Ḥasan ʿAlī Ibn-Aḥmad al- (2008). Al-Wāḥidī's Asbāb al-nuzūl. Great commentaries on the Holy Qurʾan̄. Translated by Guezzou, Mokrane. Royal Aal al-Bayt Institute for Islamic Thought. Louisville, KY: Fons Vitae. ISBN 978-1-891785-18-4.
  15. ^ Kathir, Hafix Ibn (2000). Tafsir Ibn Kathir. Dar-us-Salam Publications. ISBN 978-1591440208.
  16. ^ Taymiyyah, Ibn. Muqaddimah fi Usul at-Tafsir.
  17. ^ As-Suyuti, Imam Jalaludin (2015). Al-Itqan fi Ulum al-Qur'an. Dar Ibn Hazm. ISBN 978-9953816197.
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