Tafsir

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Tafsir (Arabic: , translit.: Tafsr, Meaning: interpretation) is the Arabic word for exegesis, usually
of the Qur'an. An author of tafsir is a mufassir (Arabic: , mufassir,
plural: Arabic: , mufassirn). A Quranic tafsir will often explain content and provide places and

times, not contained in Quranic verses, as well as give the different views and opinions of scholars
on the verse.
Contents
[hide]

1 Etymology

2 History
o

2.1 Muhammad

2.2 Sahabah (companions of Muhammad)

2.3 Successors (tabi'in and beyond)

3 Methodology

4 Riwaya
4.1 Qur'an

4.1.1 Wahid Al-Qur'an

4.2 Hadith

4.3 Sahaba and Tabi'iun

4.4 Arabic literature

4.5 Isra'iliyat

5 Diraya
o

5.1 Linguistic resources

5.2 Historical sources

5.3 Maqasid

5.4 Socio-cultural environment

6 Ishari tafsir

7 Schools of tafsir
o

7.1 Sunni Tafsir

7.2 Shia Tafsir

7.3 Other Schools of Tafsir

7.3.1 Mutazilah

7.3.2 Ahmadiyya Tafsir

7.3.3 Sufistic approach

7.3.4 Scientific approach

7.3.5 Philosophic approach

7.3.6 Fiqhi approach

8 Written tafsirs

9 See also

10 References

11 External links

Etymology[edit]
The word tafsr is derived from the Arabic root, F-S-R which means to explain, to expound, to
disclose. In Islamic contexts, it is defined as understanding and uncovering the Will of Allah which
has been conveyed by the Qur'anic text, by means of the Arabic language and ones own
knowledge. This definition includes;
[1]

[2]

determining the style of the text and its eloquence

defining unknown or otherwise less used words

the clarification of the meanings of verses

extraction of laws and rulings

explaining the underlying thoughts in metaphors and figurative speech

reconciling verses that seem contradictory

finding out the underlying reasons for parables

History[edit]
Muhammad[edit]
The first examples of tafsir can be traced back to the Islamic prophet Muhammad. During his
prophethood, as the Qur'an was revealed to him, he recited the verses to his companions, usually
explaining their meanings to teach them. This is one of Muhammad's responsibilities. Elements of
Muhammad's explanations are;
[3]

Clarifying verses whose intents are not understood

Indication of names, places, times etc. which have not been mentioned in the verse

Restriction of meanings which have been given as absolute

Reconciling expressions which seem contradictory

Although scholars including ibn Taymiyyah claim that Muhammad has commented on the whole of
the Qur'an, others including Ghazali cite the limited amount ofnarratives, thus indicating that he has
commented only on a portion of the Qur'an. These interpretations have not been collected
independently in a book, rather, they have been recorded in hadith books, under the topic of tafsir,
along with other narrations of Muhammad.
[4]

Sahabah (companions of Muhammad)[edit]

After the death of Muhammad, his companions, the Sahabah, undertook the task of interpretation,
thus starting a new age in tafsir. Most of the Sahabah, includingAbu Bakr, refrained from
commenting with their personal views, and only narrated comments by Muhammad. Others
including ibn Abbas used their own knowledge from the Arabic language to interpret the Qur'an. At
this stage, the Qur'an was still not fully interpreted, and commentaries were not separated from the
hadith collection nor written separately, mainly due to other occupations such as the collection of the
Qur'an.
[5]

Successors (tabi'in and beyond)[edit]

By the time of the next generations ensuing the Sahabah, the tabi'in scholars started using a wide
range of sources for tafsir. The whole of the Qur'an 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.

Methodology[edit]
Part of the series on

Quranic exegesis

Most famous

Tanwir al-Miqbas (~800)

Sunni:

Tafsir al-Tabari (~922)

Tafsir al-Kabir (1149-1209).

Tafsir al-Qurtubi (~1273)

Tafsir ibn Kathir (~1370)

Tafsir al-Jalalayn (14601505)

Maariful Quran (18971976)

Shi'a:

Tafsir Imam al-Sadiq (~750)

Tafsir Ayyashi (~920)

Tafsir Qomi (~920)

Al-Tibbyan Fi Tafsir al-Quran (<1067)

Majma al-Bayan (~1150)

Makhzan al-Irfan (18771983)

Tafsir al-Mizan (18921981)

Ahmadiyya:

Tafseer-e-Kabeer

Haq'iq al-Furqn
Sunni tafsir

Tafsir al-Baghawi

Tafsir al-Kabir

Dur al-Manthur

Tadabbur-i-Quran

Tafhim-ul-Quran
Shi'a tafsir

Tafsir Furat Kufi (~900)

Tafsir Safi (<1680)

Al-Burhan Fi Tafsir al-Quran

Holy Quran (puya)

Al-Bayan Fi Tafsir al-Quran

Mu'tazili tafsir

Al-Kashshaf
Ahmadi tafsir

Tafseer-e-Kabeer

Haq'iq al-Furqn

The English Commentary of the Holy Quran

Terms
Asbab al-nuzul

The mufasireen (exegetes) listed 15 fields that must be mastered before one can authoritatively
interpret the Quran.
[6]

1. Classical Arabic: Is how one learns the meaning of each word. Mujahid (rah) said, It is not
permissible for one who holds faith in Allah and the Day of Judgment to speak on the Quran
without learning classical Arabic. In this respect, it should be known that classical Arabic
must be mastered in its entirety because one word may have various meanings; a person
may only know two or three of them whereas the meaning of that word in the Quran may be
altogether different.

2. Arabic Philology: Is important because any change in the diacritical marks affects the
meaning, and understanding the diacritical marks depends on the science of Arabic
philology.
3. Arabic morphology: is important because changes in the configuration of verb and noun
forms change the meaning. Ibn Faris said, A person who misses out on Arabic morphology
has missed out on a lot.
4. Al-Ishtiqaaq: should be learned because sometimes one word derives from two root words,
the meaning of each root word being different. This is the science of etymology which
explains the reciprocal relation and radical composition between the root and derived word.
For example, masih derives from the root word masah which means to feel something and
to touch something with a wet hand, but also derives from the root word masaahat which
means to measure.
5. Ilm-ul-Maani: is the science by which one figures the syntax through the meaning of a
sentence.
6. Ilm-ul-Bayaan: is the science by which one learns the similes, metaphors, metonymies,
zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language.
7. Ilm-ul-Badi: The science by which one learns to interpret sentences which reveal the beauty
and eloquence of the spoken and written word. The above-mentioned three sciences are
categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most important sciences
to a mufassir because he is able to reveal the miraculous nature of the Quran through these
three sciences.
8. Ilm-ul-Qira'at: Dialecticisms of the different readings of the Quran. This science is important
because one qira'at (reading) of the Quran may differ in meaning from another, and one
learns to favor one reading over another based on the difference in the meanings.
9. Ilm-ul-Aqaaid: is important because we cannot attribute the literal meaning of some ayaat to
Allah. In this case, one will be required to interpret the ayah as in the hand of Allah is over
their hand.
10.Usul-ul-Fiqh: are the principles of Islamic Jurisprudence. It is important to master this field so
one understands the methodology of legal derivation and interpretation.
11. Asbaab-ul-Nuzul: is the field by which one learns the circumstances in which an ayah is
revealed. It is important because the meaning of the ayah is more clearly understood once
the circumstances in which it was revealed are known. Sometimes, the meaning of an ayah
is wholly dependent on its historical background.
12.Ilm-ul-Naskh: is knowledge of the abrogated ayaat. This field is important because abrogated
rulings must be separated from the applied rulings.
13.Fiqh: Jurisprudence. This field is important because one cannot gain an overview of any
issue until he has understood its particulars.
14.Ilm-ul-Hadith: is knowledge of the ahadith which explain mujmal (general) ayaat.

15.Ilm Laduuni: Last but not least is the endowed knowledge which Allah grants to his closest
servants. They are the servants indicated in the hadith: Allah Y will grant one who acts
upon whatever he knows from a knowledge he never knew.
There are two main methods and one method prohibited by Wahhabis for commenting on the
Qur'an:

Riwaya[edit]
Riwaya is the act of commenting on the Qur'an using traditional sources. al-Tafsir bi alRiwayah connotes tafsir using another portion of the Quran, or sayings of the Islamic Prophet
Muhammad, or saying of the Companions.
[7]

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;

The Qur'an states that it is made easy to understand so no one is allowed to divert its literal
meaning.
[8]

The Prophet has condemned those who interpret the Qur'an from their own point of view.

Most companions of the Prophet have refrained from presenting their own ideas.

[9]

[10]

Some important examples are Jami al-bayan by al-Tabari and Tafsir al-Qur'an al-Azim by ibn Kathir.
The sources used for riwaya tafsir are:

Qur'an[edit]
Interpretation of the Qur'an with the Qur'an is very common because of the close interrelatedness of
the verses of the Qur'an with one another. The Qur'anic 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
Qur'an are explained or further clarified in other verses of the Qur'an. One example of this kind
is Tafsir al-Mizan
Wahid Al-Qur'an[edit]

Wahid Al-Qur'an, or "The Qur'an Alone" (a.k.a. Quranism [ Qurniyn]) is the school of tafsir
first used by Muslims during the first two centuries of Islamic history. As such, in that it predates the
Sunni and Shi'a Hadiths and therefore Sunni and Shia interpretations by approximately 200 years,
Wahid Al-Qur'an survives as the oldest school of tafsir. In contrast to Sunni, Shia and Ibadi
doctrines, which consider hadith essential for the Islamic faith,[1] Quranists reject the authority of
hadith on grounds that the very notion appears to directly conflict with a central tenant of Islam,
which holds the authority of the revelation as complete and indivisible, because no one but Allah
knows the true interpretation of its verses - not even Muhammad himself. Thus the notion of Muslims
requiring an additional revelation beyond the Quran to understand the true interpretation of its verses
is, from the Quranist perspective, a contradiction in terms lacking a theological basis in The
Revelation itself. Verses in The Qur'an which appear to support the view that the necessity of hadith
for interpreting the Qur'an is explicitly rejected by the Qur'an itself include Surah 3, Ayat 7, which
reads:
[11]

"It is He who has sent down to you, the Book; in it are verses [that are] precise - they are the
foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth],
they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable
to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say,
"We believe in it. All [of it] is from our Lord." And no one will be reminded except those of
understanding." Quran 3:7 [1]

Other verses which appear to support the concept of Wahid Al-Qur'an Tafsir include:
"We have cited in this Quran every example for the people. But the human being is always most
argumentative." [Quran 18:54]
[12]

"Shall I seek other than God as a judge when He has sent down to you this book sufficiently
detailed?" Those to whom We have given the book know it is sent down from your Lord with truth; so
do not be of those who have doubt. The word of your Lord has been completed with truth and
justice; there is no changing His words. He is the Hearer, the Knower. [Quran 6:114-115]
[12]

The revelation of the book is from God, the Noble, the Wise. . . . These are God's signs that We
recite to you with truth. So, in which hadith, after God and His signs, do they acknowledge? [Quran
45:2-6]
[12]

It is an honorable Quran. In a protected record. None can grasp it except those pure. A revelation
from the Lord of the worlds. Are you disregarding this hadith? [Quran 56:77-81]
[12]

So in what hadith after it will they acknowledge? [Quran 77:50]

[12]

The extent to which Quranist tafsir rejects the authenticity of the Sunnah varies, but the more
established groups have thoroughly criticised the authenticity of thehadith and refused it for many
reasons, the most prevalent being the Quranist claim that hadith is not mentioned in the Quran as a
source of Islamic theology and practice, was not recorded in written form until more than two
centuries after the death of the prophet Muhammed, and contain perceived internal errors and
contradictions.
[13]

[13][14]

Hadith[edit]
Using narratives of the prophet to interpret the Qur'an. In this approach the most important external
aids used are the collected oral traditions upon which Muslim scholars based Islamic history and law.
The Qur'an states that the Prophet is responsible for explanation and guidance. While some
narratives are of revelation origin, others can be the result of reasonings made by the Prophet. One
important aspect of these narratives is their origin. Narratives used for tafsir, and in general, must be
of authentic origin (see Hadith terminology). Narratives of such origin are considered requisite for
tafsir.
[15]

[16]

Sahaba and Tabi'iun[edit]

The Sahbah, or companions of Muhammad, also interpreted and taught the Qur'an. If nothing is
found in the Qur'an or the Hadth, the commentator has recourse to what the Sahbah 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.

Arabic literature[edit]
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'an and its style of expression. Using Arabic poetry for defining words is
a long used practice, in fact there are nearly no scholars who havent used this source.
[17]

[18]

Isra'iliyat[edit]
Isra'iliyat 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 Qur'an.

While some may be accurate, these narratives are not subject to hadith authenticity criteria, and are
generally not favored for use.

Diraya[edit]
The use of reason and mind (ijtihad) to form an opinion-oriented tafsir. This method is not
interpretation by mere opinion, which is prohibited, but rather opinions must be based on the main
sources. Its most distinctive feature is the inclusion of the opinions of the commentator, thus forming
an objective view on Qur'anic verses. Some important examples include Anwar al-Tanzil by alBaidawi and Irshad al-Aql as-Salim by Abu Sa'ud al-Hanafi. Some parameters used by these
scholars are:

Linguistic resources[edit]
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 (see morphology) 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, Qur'anic text can be interpreted that way.

Historical sources[edit]
Scholars may choose to interpret verses according to;

Their historical context. This is particularly important to interpret verses according to how the
Qur'an was revealed, when and under which circumstances. Much commentary was dedicated
to history. The early tafsir are considered to be some of the best sources for Islamic history.
(see Asbab al-nuzul).

Their place of revelation, whether it was revealed in Mecca or Medina. This classification is
important because generally, Meccan verses tend to have an Imaan (loosely translated as Faith)
nature that includes believing in Allah, the Prophet and the day of judgement, whether it be
theological foundations or basic faith principles. On the other hand, Medinan verses constitute
legislations, social obligations and constitution of a state.

Maqasid[edit]
Verses may be interpreted to preserve the general goals of shariah (see maqasid), which is simply to
bring 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.

Socio-cultural environment[edit]
This includes understanding and interpreting the Qur'an while taking into account the cultural and
social environment to which it has been revealed; or according to the scholars' own time. This is an
integral part of the universality of the Qur'an. Scholars usually do not favor to confine verses to a
single time interval, but rather interpret according to the needs of their time.

Ishari tafsir[edit]
Some Muslims believe that it is prohibited to perform Qur'anic interpretation using solely one's own
opinion. This is based on an authenticated hadith of Muhammad which states;
"He who says (something) concerning the Qur'n without knowledge, he has taken his seat of fire"'.

[19]

However, this hadith can alternatively be interpreted to refer to the importance of first properly
studying and learning the Qur'an before attempting to teach or preach it to others.

Schools of tafsir[edit]
Theologists are divided into myriad of sects; each commenting the Qur'an with their own point of
view. Some of these sects and their famous examples are;

Sunni Tafsir[edit]

Mir Sayyid Ali, writing a Tafsir on the Quran, during the reign of the Mughal Emperor Shah Jahan.

The oldest and widest school of hadith-based tafsir, they are generally classified as riwaya tafsirs,
made by Sunnischolars. Major examples are;

Tanwir al-Miqbas known as (Tafsir Ibn Abbas); written by Abd-Allah ibn Abbas (d. 68/687).

Tafsir al-Tabari; written by Muhammad ibn Jarir al-Tabari

Ma'alim al-Tanzil by al-Baghawi

Al-Muharrar al-Wajiz by ibn Atiyyah

Tafsir ibn Kathir by ibn Kathir

Zad al-Masir by Abu'l-Faraj ibn al-Jawzi

Tafsir al-Karimir Rahman fii Tafsir Kalam al-Mannan by Abd ar-Rahman ibn Nasir as-Sa'di

Tafhim-ul-Quran by Abul A'la Maududi

Shia Tafsir[edit]
Interpretation of the Qur'an according to Shia point of view include:

[20][21][22]

Tafsir Imam Ja'far al-Sadiq

Tafsir al Imam al-Askari attributed to Imam Hasan al-Askari,

Tafsir al-'Ayyashi by Muhammad b. Mas'ud al-'Ayyashi,

Rawz al-jinan ve ruh al-jinan by Abu l-Futuh al-Razi (d. 381/991),

Tafsir Qomi by Ali Ibn Ibrahim Qomi (d. 328/939),

Al-Tibbyan Fi Tafsir al-Quran by Shaykh Tusi (460/1067),

Majma al-Bayan lif'ulum al-Quran by Tabarsi (d. 548/1153),

Tafsir al-Kashani by Kashani (d. 776/1375),

As-Safi fi tafsir al-Quran by Mohsen Fayz Kashani (d. 1075/1505),

Al-Burhan Fi Tafsir al-Quran by Hashem Ibn Soleiman al-Bahrani (1107/1696),

Makhzan al-Irfan by Banu Amin (1877-1983),

Tafsir al-Mizan by Allamah Tabatabai,

Tafsir al-Quran by Ayatullah Mirza Mahdi Puya Yazdi,

Al-Bayan Fi Tafsir al-Quran by Ayatollah Abu al-Qasim al-Khoei,

Tafsir Nemooneh by Ayatollah Naser Makarem Shirazi

Tafsir Novin by Muhammad Taghi Shariati (aka Ostad Shariati)

Other Schools of Tafsir[edit]

Mutazilah[edit]
Mutazilah have a very rational way of tafsir, making them an important part of diraya tafsir. Most
famous example are:

Al-Kashshaaf written by al-Zamakhshari

Cami al-Tawil; written by al-Isfahani

Ahmadiyya Tafsir[edit]

The Ahmadiyya movement has published Quran Commentaries in Urdu as well as in English as
below:

Tafseer-e-Kabeer by Mirza Basheer-ud-Din Mahmood Ahmad (Urdu-10 Volumes)[2].

Tasir-e-Saghir by Mirza Basheer-ud-Din Mahmood Ahmad (Urdu)[3]

Haqaiq al-furqan by Hakeem Noor-ud-Din (Urdu-4 volumes) [4]

The English Commentary of the Holy Quran (5 Volumes English Commentary by Malik
Ghulam Farid)[5]

The English Commentary of the Holy Quran (The Single Volume Ed.)[6])

Bayyaan-ul-Qur'an by Maulana Muhammad Ali[7]

A Running Commentary on the Holy Quran by Khwaja Kamal-ud-Din[8]

Der Koran (German translation and commentary by Maulana Sadr-ud-Din)[9]

Sufistic approach[edit]

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. 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. These are generally
not independently written, however they are found in the books of Sufis. Some examples are;

Hakaik al-tafsir by Sulemi

Tafseer-e-Rafai by Faqeer Syed Muhammad Rafai Arab (R.A)

Scientific approach[edit]

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. 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 Qur'an 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. Found by

Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. Common examples
are;

Mafatih al-Ghayb by Fakhruddin al-Razi

Tafhim-ul-Quran by Abul A'la Maududi

Philosophic approach[edit]

The philosophers try to fit the verses on the principles of Greek philosophy . 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.
Example:

Fi Zilal al-Quran by Sayyid Qutb

Fiqhi approach[edit]

Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ahkam), and it strives to
obtain Islamic law from the Qur'an. It is a very common school classically and modernly. There is a
dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are
reported. Some works part of this school are;

Ahkam al-Qur'an by al-Jassas

Ahkam al-Qur'an by Qadi Ab Bakr ibn al-'Arab

Written tafsirs[edit]
Main article: List of tafsir
A wide range of Tafsirs have been written in many languages since Sahaba and Tabiiun.

See also[edit]

Asbab al-nuzul

Quran translations

List of tafsir

Atthakatha

References[edit]
1.

Jump up^ Interpreting The Text

2.

Jump up^ Al-Zehebi, Al-Tafsir vel Mufassirun

3.

Jump up^ atibi, El-muvafakat

4.

Jump up^ Muhsin Demirci, Tefsir Usul, 120

5.

Jump up^ The History of Tafseer

6.

Jump up^ Allama Jalaludin, Suyuti (2008).

7.

. Darul Ishat.

Jump up^ Yusuf, Badmas 'Lanre. Sayyid Qutb: A Study of His Tafsir. The Other Press. p. 28. Retrieved 18
December 2014.

8.

Jump up^ Quran, V11:1, V41:3, V41:44, V54:17, V54:22, V54:32, V54:40)

9.

Jump up^ Tirmizi, Tafsir, 1

10.

Jump up^ Taberi, Camiul Beyan, I, 27

11.

Jump up^ http://therealislam1.wordpress.com/tag/history-of-hadith/

12.

^ Jump up to:a b c d e Edip Yuksel, Layth Saleh al-Shaiban, Martha Schulte-Nafeh, Quran: A Reformist
Translation, Brainbow Press, 2007

13.

^ Jump up to:a b Richard Stephen Voss, Identifying Assumptions in the Hadith/Sunnah Debate, 19.org, Accessed
December 5, 2013

14.
15.

Jump up^ Aisha Y. Musa, The Quranists, Florida International University, accessed May 22, 2013.
Jump
up^ http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/016.qmt.html#016.064

16.

Jump up^ http://www.icsfp.com/de/Contents.aspx?AID=5596

17.

Jump up^ Al-Mawrid

18.

Jump up^ Muhsin Demirci, Tefsir Tarihi, 128

19.

Jump up^ Tirmizi, Tafsir 1

20.

Jump up^ The Famous Shi'ite Exegetists of the Holy Quran

21.

22.

Jump up^ SHI'ITE COMMENTATORS (MUFASSIRIN) AND THEIR COMMENTARIES (TAFSIRS), The
Principles Of Shi'i Tafsir And The Relation Between The Imams(a.s) And The Qur'an
Jump up^ TAFSIR in Encyclopaedia of Ismailism by Mumtaz Ali Tajddin

External links[edit]

Tafsir ibn Kathir, Tafsir Jalalayn, Tafhim al Quran, Maariful Quran -- English

tafsir al ahlam Mmuhammad Ibn e Seerin

al-Baydawi's "Anwar al-Tanzil wa Asrar al-Ta'wil" with Frontispiece is a tafsir from the 13thcentury
Quranic Commentators Throughout History