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Tafsir (Arabic: تفسير‎, tafsīr, “interpretation”) is a scientific religion of Islam which became one of the eye exam at UN Madrasah Aliyah Religious programs .Tafsir is the Arabic word for exegesis or commentary, usually of the Qur’an. It does not include esoteric or mystical interpretations, which are covered by the related word Ta’wīl. An author of tafsīr is a mufassir (Arabic: ‘مُفسر‎, mufassir, plural: Arabic: مفسرون‎, mufassirūn).
There are two approaches to interpreting the Qur’an, a) based on tradition and b) based on language, context and context of situation of the text. In the former approach there are four traditional sources for commentary of the Qur’an:

1. The Quran: The highest form of tafsīr is when one verse of the Quran is used to explain another.
2. The Ḥadīth: the second highest grade of tafsīr is where Muhammad commented on the meaning or virtues of particular verses of the Quran, and those statements have been passes down to us. Many of the great collections of Ḥadīth have separate sections about tafsīr.
3. The reports of the Ṣaḥābah: The Ṣaḥābah, or companions of Muhammad, also interpreted and taught the Quran. If nothing is found in the Quran or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses.
4. The reports of the Tābi’ūn, the next generation who learned from the Ṣaḥābah: these people grew up with people who had enjoyed everyday interaction with Muhammad, and had often asked about the meanings of verses or circumstances of their revelation.

In the latter approach there are numerous sources of interpretation which inlcude: a) Historical Sources There are two types of historical resources of interpretation, (a) foundational and absolutely authentic and (b) secondary and supportive. The Qur’ān, alone is the basic and foundational resource while the sound aḥādīth (the prophetic traditions), established historical facts and the Scriptures of the earlier nations constitute the ancillary and secondary resource.

b) Linguistic Resources The classical Arabic poetry and the text of the Qur’an 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 Qur’ān and its style of expression. Many of the words of the Qur’an have remained in continuous usage from the time of its revelation to this day. This makes them known to all.

It needs to be appreciated that in this approach all the sources of Qur’an interpretation are to be used in the light of the principles of coherence in the Qur’an. This approach was introduced and attracted scholars in the last century especially in Indian sub-continent and Eypt. In India it was Farahi championed this approach in his prolegomena to his Tafsir entitled Nizam al-Qur’an. In Egypt it was adopted by Rashid Rida and others.

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The approaches of tafsir
The standard approach taken by any major Tafsir (like at-Tabari and Ibn Kathir) is very conservative for the following reasons

* The Quran states that it is made easy to understand (V11:1, V41:3, V41:44, V54:17, V54:22, V54:32, V54:40 and in many other places) so no one is allowed to divert its literal meaning.
* Prophet Muhammad said:

وقال رسول الله (صلى الله عليه وسلم): من قال في القرآن برأيه فأصاب فقد أخطأ (أي أخطأ في فعله بقيله فيه برأيه وإن وافق قيله ذلك عين الصواب) translation: the one who interprets Quran from his own point of view and he was right then he erred. Err here refers to the act of trying to interpret Quran the wrong way, which means no guessing should be made, trying to know the meaning should only be based on authentic sources and certain reasoning.

* Abu Bakr (the companion of prophet Muhammad) said:

قال أبو بكر الصديق (رضي الله عنه): أي أرض تقلني وأي سماء تظلني إذا قلت في القرآن ما لا أعلم !

Translation: If I say what I don’t know about the Quran, which land shall hold me, and which sky shall I be beneath? (I.e., I can’t imagine myself in such a position.)

This can be seen in the introduction of any major Tafsir.

The standard approach of Tafsir depends on

* Interpreting Qur’an by Qur’an. Because what is made brief in a place, it is detailed in another.

it mentioned in Quran { الر كِتَابٌ أُحْكِمَتْ آَيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ } meaning translation { ALR. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things) } (Quran V11:1)

* The Sunnah (traditions of prophet Muhammad) is another source as it mentioned in Quran that

{ بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ } meaning translation { (We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thoumayest explain clearly to men what is sent for them, and that they may give thought. } (Quran V16:44) and { وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ } meaning translation { And We sent down the Book to thee for the express purpose, that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. } (Quran V16:64)

* Quran is sent down in the clear language (Arabic) which have a systematic way of shaping words (see morphology) one can know the meaning by knowing the root and the form the word was coined from.

It is mentioned in Quran {بِلِسَانٍ عَرَبِيٍّ مُبِينٍ} meaning { In the perspicuous Arabic tongue.} (Quran V26:195)

There are various approaches to interpret the Qur’an–

* Interpretation of the Qur’an by the Qur’an: Because of the close interrelatedness of the verses of the Qur’an with one another, the Qur’anic verses explain and interpret one another. Many verses or words in the Qur’an are explained or further clarified in other verses of the Qur’an. Tafsir al-Mizan is an example of this kind.
* Interpretation of the Qur’an by the Hadith: In this approach the most important external aids used in interpreting the meanings of the Qur’an are the hadith — the collected oral traditions upon which Muslim scholars (the ulema) based Islamic history and law. While certain hadith — the hadith qudsi — are thought to reflect non canonical words spoken by God to Muhammad, Muslims do not consider these to form any part of the Qur’an.
* Interpretation of the Qur’an by the History: Most commentators considered it extremely important for commentators to explain how the Qur’an was revealed—when and under which circumstances. Much commentary, or tafsir, was dedicated to history. The early tafsir are considered to be some of the best sources for Islamic history. Famous early commentators include at-Tabari and Ibn Kathir.

(These classic commentaries usually include all common and accepted interpretations; modern fundamentalist commentaries like that written by Sayyed Qutb tend to advance only one of the possible interpretations.)

Commentators feel fairly sure of the exact circumstances prompting some verses, such as Surah Iqra, or many parts, including ayat 190-194, of surat al-Baqarah. In other cases (eg Surat al-Asr), the most that can be said is which city Muhammad was living in at the time (dividing between Meccan and Medinan suras.) In some cases, such as surat al-Kawthar, the details of the circumstances are disputed, with different traditions giving different accounts.

* Theologies approach: Theologists are divided into myriad of sects; and each group clung to the verse that seems to support its belief and try to explain away what was apparently against it.

The seed of sectarian differences was sown in academic theories or, more often than not, in blind following and national or tribal prejudice; but it is not the place to describe it even briefly. However, such exegesis should be called adaptation, rather than interpretation. There are two ways of interpreting a verse — One may say: “What does the Qur’an say?” Or one may say: “How can this verse be explained, so as to fit on my belief? ” The difference between the two approaches is quite clear. The former forgets every preconceived idea and goes where the Qur’an leads him to. The latter has already decided what to believe and cuts the Qur’anic verses to fit on that body; such an exegesis is no exegesis at all.

* Philosophic approach: The philosophers try to fit the verses on the principles of Greek philosophy (that was divided into four branches: Mathematics, natural science, divinity and practical subjects including civics). If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur’an had to conform.

* Scientific approach:Some people who are 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. one should not believe except that which is perceived by any one, of the five senses; nothing exists except the matter and its properties. What the religion claims to exist, but which the sciences reject -like The Throne, The Chair, The Tablet and The Pen — 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, or let us say, a property of the matter; legislation of those laws is manifestation of a special social genius, who ordains them after healthy and fruitful contemplation, in order to establish a good and progressive society. They believe one cannot have confidence in the traditions, because many are spurious; only those traditions may be relied upon which are in conformity with the Book. As for the Book 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 modem science.

* Sufistic: It is an interpretation of the Qur’an 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 of the Qur’an, called tafsir. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Qur’an. A hadith from Muhammad which states that the Qur’an 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 specially 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 the Prophet 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.