Qur'anic Exegesis (Tafsir)

Tafsir (Arabic: تفسير‎, romanized: Tafsīr, lit. 'interpretation') is the Arabic word for exegesis, usually of the Qur'an. An author of a tafsir is a mufassir (Arabic: مُفسّر‎; plural: Arabic: مفسّرون‎, romanized: mufassirūn).

182078

Family . Scholars . Qur'anic Exegesis (Tafsir) . Qur'an

Is it justified for me to seek further information and consult scholars or Tafsir of the Quran before accepting Islamic facts shared by my close family members?

Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 1 year ago

Yes

177602

Wudu (Ablution) . Qur'anic Exegesis (Tafsir)

Is it necessary to be in a state of Wudhu when studying Tafsir?

Zaid Alsalami, Shaykh Dr Zaid Alsalami is an Iraqi born scholar, raised in Australia. He obtained a BA from Al-Mustafa University, Qom, and an MA from the Islamic College in London. He also obtained a PhD from... Answered 1 year ago

Bismihi ta'ala

No, it is not necessary, as long as you dont touch Quranic script.

And Allah knows best

174070

Sunni-Shi'a . Qur'anic Exegesis (Tafsir)

Do Shia Muslims follow the concept of Bila Kayf in interpreting the Qur'an?

Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 1 year ago

Shia Muslims take the Tafseer of Quran from the Prophet (S.A.W.A) through the most authentic source who are Ahlulbayt (A.S). We don't take the opinions of people even the famous scholars in understanding Quran, unless it has been taken from the Authentic Hadeeth of Prophet (S.A.W.S) and his Ahlulbayt (A.S).

We believe in Bila Kayf بلا كيف regarding the attributes of Allah as human mind is limited and it cannot reach to the unlimited attributes of Allah.

Wasalaam

86040

Qur'an . Qur'anic Exegesis (Tafsir)

What do the authentic narrations and commentaries say about the concept of the seven heavens and seven earths as mentioned in the Quran?

We have many authentic Hadeeths about the seven heavens and the seven earths. Imam Ali ibn Musa Al-Ridha (AS) was asked : Where are the seven earths? In his reply he stepped his left hand, and then he put the right on it, and he said, ""This is the land of this world (the first earth). And the sky is above it. The second earth is above the first sky. The third earth is above the second sky , then forth earth is above the third sky , -- and so until he said: - and the seventh earth above the sixth sky, the seventh sky above it, the throne of the mercy is blessed and above the seventh sky above the seventh sky, the saying of God: * ( Who Created seven heavens and from the earth like them) *
Bihar Al-Anwaar , Volume 60, page 79.

Wassalam.

153973

Moon . Qur'anic Exegesis (Tafsir) . Sun . Sura Yasin

According to the exegesis of Ibn Kathir, the sun and the moon have two different orbits based on verse 39 in Surah Yasin. From a logical perspective, how can we ascertain that the sun and the moon have two different orbits?

1. Ibn Kathir and all scholars who are away from Ahlul Bayt (AS) are not an authentic source of Islamic knowledge. All opinions in exegesis do not reflect the real Tafseer of Quran unless it is authentically narrated from the Prophet (SAWA).
2. The translation which you quoted is not correct and does not reflect the meaning of the Quranic verse.

3. Sun has its own way and timings which is different from the way and timings of the moon.

'Wassalam.

141798

Qur'anic Exegesis (Tafsir) . Qiyama . Imam al-Mahdi . Surat al-Nahl

I want to ask about the commentary of Surah An-Nahl verse 84. Does it refer to the days of the arrival of Imam Mahdi (as) rather than the Day of Judgment since it says that Allah will raise (only) one witness from every nation to bear witness upon people?

Exegetes, Sunni and Shi'i, typically understand this verse to refer to the Day of Judgment.

Yawm, when used in this way in the Qur'an, typically refers to the Day of Judgment, as does the verb nab'ath (to resurrect from the dead).

The verses immediately before and after this one also appear to speak about the Day of Judgment; for instance, they speak of the Day when people submit directly to Allah (not a secondary agent, such as the Mahdi), and will see punishment directly from Allah (rather than through a secondary means, such as warfare, which is predicted to occur at the end times).

In this section, it also says that those who associated partners with Allah will see those partners, but this usually does not happen in this world, especially if those partners are non-physical beings such as angels or demigods, or intangible things like digital currency. However, after death, everything is made visible.

So the most likely interpretation is that the verse refers to the Day of Judgment.

Furthermore, to my recollection, narrations about the time of the Mahdi (A) on earth do not speak of witnesses coming from nations and presenting themselves for judgment. Instead, at that time, nations will split up: people will differ individually; some will follow him and some will not.

Rather, the Mahdi will be the witness over everyone since he will ultimately have rule over the planet, and (at least according to Shia belief) he has divinely granted knowledge about everyone.

As for why one witness is mentioned - Possibly, one witness is mentioned for each nation because a single witness will be able to bear witness to the nation as a whole. (On the topic of nations, here are some reflections by 'Allamah Tabataba'i about nations: https://www.al-islam.org/ask/what-have-ahlulbait-as-said-about-nationali...).

It is also narrated from Imam al-Sadiq (A) that every nation and every time has a witness; therefore, if each nation is different at a different time, it may have a witness for each time period. (For instance, Italy might have a witness for the pre-Roman period, the time of the ancient Roman Empire, the Christian Roman Empire, the modern nation-state of Italy, etc.; or those might be treated as different "nations".)

For the Muslim ummah, it is said that the witness is probably the Prophet (S) or the Imams (A), who would have access to knowledge of all the deeds of the nation. Some might argue that the witness is someone else who simply bears witness to the deeds, even if the Prophet and Imams are able to bear witness to all.

So, from all angles, the verse seems to speak about the Day of Judgment. However, as with many ayat of the Qur'an, the exact meaning of the ayah is open to interpretation, and sometimes the important thing is to ponder on what the meaning could be and see what one can take from it.

131703

Narrations . Ahl al-Bayt . Sunni-Shi'a . Qur'anic Exegesis (Tafsir)

Are the contents of the book Shawahid al-Tanzil by a Sunni scholar that has narrations about the virtues of Imam Ali and the Ahlul Bayt considered reliable?

Shawaahid Al-Tanzeel by al-Hasakaani شواهد التنزيل للحسكاني is well known book containing many Hadeeths fron Sunni sources in favor of Imam Ali (AS).

Wassalam.

128355

Qur'anic Exegesis (Tafsir)

To what degree can we interpret the Quran? Some say that the verse that suggests that a woman's testimony is half of a man no longer applies today, but what prevents people from re-interpreting verses requiring Hijab or verses that prohibit homosexuality?

Allah, The Glorious Has clearly mentioned in Quran (Sura 16, Verse 44) that the Prophet is the explainer to people the meanings of Quranic verses. This means that no one is allowed to interpret any Quranic verse away from the Prophetic explanation which must be from authentic Hadeeth.

There are many Hadeeths against those who interpret Quran according to their own opinions and they will be in hellfire.

There is no question of a degree of our right to interpret Quran according to our thinking, as we must follow what the Prophet (SAWA) said as his Holy Progeny Ahlul Bayt (AS) narrated from him.

Anyone who gives an opinion on Quranic meanings away from the the authentic Hadeeths from the Prophet and Ahlul Bayt is misleading others and going against the orders of Allah in Quran 14;44.

Wassalam.

129179

Qur'anic Exegesis (Tafsir) . Qur'an . Ahl al-Bayt

We interpret Quran based on sayings on Imams (PBUT). However what if the sayings do not find strong alignment with the Quran? How should we deal with them?

We and all Muslims are been ordered by Allah (SWT) to take the meanings of Quran from the Prophet Muhammad (SAWA) as he is the Explainer المُبَيِّن of the Quran. (WE REVEALED ON YOU THE THIKR (FUL KNOWLEDGE OF QURAN) SO THAT YOU EXPLAIN CLEARLY TO PEOPLE WHAT WAS REVEALED TO THEM). Sura 16, verse 44).

We are the only Muslim community who fully follow this order with out fail. We take the meanings of Quranic verses from the Prophet through the most authentic narrators who are his Holy Progeny (Ahlul Bayt).

All other Muslim sects have in their books different narrations which are a mixture of authentic and not authentic or personal opinions and even Israelites.

Writing Hadeeths were prohibited among Sunni Muslims by their leader Abu Bakr, Omar, Othman, and others for around hundred years till Omar ibn Abdul Aziz allowed it. Ahlul Bayt recorded and taught Hadeeths of the Proohet since the time of the Prophet (SAWA) with out any gap.

The real meanings of Quran are nothing but what the Prophet explained, and that exactly was narrated by Ahlul Bayt (AS).

Deviating from Ahlul Bayt narrations is deviating from the authentic meanings of Quran and failing to obey Allah's orders to take Quranic meanings from the Prophet (SAWA) according to Quran 16:44.

Wassalam.

128904

God (Allah) . Divine Justice . Qur'anic Exegesis (Tafsir)

What is the interpretation of Allah setting a seal upon their hearts and upon their hearing, and a veil over their vision? Why would Allah do this if He wants us all to go to heaven?

Qur'an 2:7 says: "Allah has set a seal upon their hearts and upon their hearing, and there is a covering over their eyes"

This refers to the loss of the ability to perceive the truth, especially about matters of the divine, truth, or right and wrong. (It does not refer to physical seeing and hearing, but rather seeing and hearing as metaphorical faculties for understanding. Similarly, the heart here is understood as a spiritual organ which perceives the truth.)

Although the verse attributes the sealing of the heart and ears to Allah, it is generally understood to mean that human beings bring this upon themselves through repeated transgression and obduracy against the truth, or denying the truth for personal gain. For instance, in the time of the Prophet (S), some of his enemies were trying to kill him or torturing the Muslims. Over time, this eats away at the capability of the heart (or other faculties) to perceive the truth, until it becomes blocked.

The verse does not specify who is covering their eyes, only that they are covered, and this suggests that they themselves are drawing blinders over their ability to perceive. (In the time of the Prophet (S), some people did this directly - for instance, plugging their ears when around the Prophet (S); today, some people do this by intentionally only going to media websites which reflect their views and ideologies and refusing to consider that they could be wrong.)

Some people who hold there is a reality to deeds in the unseen world would say that the performance of certain transgressions leaves an impact on the spiritual heart - that is to say, people plug up their hearts (ears, etc) through wrong deeds, just like one might plug up a drain over a long time through running detritus through it and not cleaning it out (through repentance and good acts).

So it is a matter of cause and effect, or action and reaction, based on our own free will.

However, Allah is the ultimate doer of all acts and all chains of cause and effect ultimately go back to Allah since Allah is the ultimate power in the universe. Furthermore, all things happen with Allah's permission and within the framework of what the divine decree allows, as well as the physical and spiritual laws of the universe. So for these reasons, the sealing is attributed to Allah.

As for whether Allah intends for all of us to go to heaven... as one of the few creatures around us with free will, heaven and hell are possibilities for all of us, although we can be certain of Allah's justice, and hope for Allah's mercy and the intercession of the Prophet (S) and awliya (A).

107147

Qur'an . Qur'anic Exegesis (Tafsir) . Ahl al-Bayt

Can you suggest a physical English translation of the Holy Qur'an that contains the commentary for each verse in accordance with the true Islam as practiced and taught by the Prophet (s) and his Ahlulbayt (as)?

No, insofar as there is not full agreement on the reliability of all hadith about commentary of the Qur'an that has been attributed to the Prophet (S) and Ahl al-Bayt (A). Probably, some of it is correct and some of it is incorrect. Also, we have probably lost a lot of material over history. This is apart from the fact that Shi'i tafsir, in particular, has not been translated extensively into English.

So you will still need to read various sources and investigate and put things together if you want to try to get as accurate a picture as possible. However, some suggestions in the meantime are:

* Read The Study Qur'an, ed. S. H. Nasr, and look specifically at the views from Shii commentators (the names of the commentators are given in parentheses). Of course there is no reason why Sunni commentators should not also have correct views sometimes, but I am just specifying this to give the best answer to the question here.
* Tafsir al-Ayyashi, trans. Nazmina Dhanji, which was just published.
* Reading the section on narrations in Tafsir al-Mizan (some of which is available online)
* Inshallah, ICAS Press is also planning to publish the translation of Tafsir al-Asfa soon, which is also heavily narration based and from a Shi'i lens.

Hope that helps! Maybe some people will also add some good sources.

107141

Qur'anic Exegesis (Tafsir) . Sunni-Shi'a . Imam Ja`far al-Sadiq

Is the mystical Quran commentary ascribed to Imam Jafar as-Sadiq, as contained in al-Sulami’s Haqaiq-al Tafsir, considered acceptable and authentic for the Shia?

Zoheir Ali Esmail, Shaykh Zoheir Ali Esmail has a Bsc in Accounting and Finance from the LSE in London, and an MA in Islamic Studies from Middlesex University. He studied Arabic at Damascus University and holds a PhD... Answered 4 years ago

Bismillah

Thank you for your question. This work is not considered to be sufficient in terms of authenticity, and the ascriptions cannot be taken at face value, although it is possible for someone experienced in the field to make use of some of the concepts if they appear in traditions that are of a higher value in terms of authenticity.

May you always be successful