Understand What Is Tafsir – Introduction to the Science of Tafsir
When a person from the general audience first opens the Quran, they may recite and read the words of Quran but still miss the true sense and true message that Allah Almighty has conveyed;
this is where Tafsir becomes essential, because it provides the explanation and knowledge needed to understand beyond the literal translation, and I have personally found that at a higher intellectual level,
the importance of Tafsir becomes clear—Different kinds of Tafsir written by people with deep intellectual ability help Muslims understand what is Tafsir, grasp the meaning, connect the verses, and benefit from the guidance in a way that mere reading cannot achieve.
2. Literal Meaning of Tafsir: Understand What Is Tafsir
When we say tafsir, we are actually referring to the literal meaning of the word, which comes from the root ‘fassara’, meaning to expound or explain; so Tafsir of the Quran is simply the explanation or interpretations of the verses of Quran, and in my experience,
this is not something anyone can do with ordinary intellect, because true understanding requires extensive knowledge of Islam, deep study of its history,
and the ability to uncover the true meanings so the audience benefits and receives the right and true message of Allah.
3. The Importance of Tafsir
When you consult Tafsir, you’re not just reading a translation; you’re seeking the reasons why the Quran was revealed, because Tafsir helps explain Quran and improves the understanding of the reader by providing the context behind each Ayah,
so the literal meanings of the words of Quran become clearer, and this understanding of Quran increases greatly; moreover, Tafsir helps in driving out laws of Islam by combining instructions from the hadiths of Prophet (PBUH), giving a complete and comprehendible set of guidance,
and it also prevents ambiguity and contradiction by using a scientific method of analysis of verses, which decreases chances of conflict and replaces ambiguous interpretations with clear explanations
a reality I’ve personally seen in my learning journey, where online courses like an online Quran Translation course made meanings more understandable and practical.
4. The Six Main Sources of Quranic Exegesis Explained
Quran
When studying Quran as the first source of knowledge of tafsir, we must remember that the Quran itself often provides the point of explanation, and sometimes a verse requires explanation to be fully clarified;
in such cases, the first choice is to search for another verse that explains it, like in Surat al-Fatihah where “Guide us on the straight path” leads to the question of who are those blessed
and the Allah Almighty has already identified them elsewhere in the Quran as prophets, true followers, martyrs, righteous, so commentators first check if the tafsir of the verse is already existent elsewhere in the Quran,
because an explanatory verse within the Quran is the most reliable and brief way to understand a Quranic verse; I have personally seen how this method removes confusion and keeps the meaning consistent.
Hadith
When we look at Hadith as the second source of tafsir, it becomes clear that the words and deeds of the Holy Prophet (may blessings and peace be upon him) were sent by Allah Almighty with the purpose of explaining the Quran openly and explicitly,
guiding us to the correct meanings and ensuring the Quran to people is understood properly; thus, the Prophet discharged duty with grace and excellence,
and his word and deed serve as the practical tafsir of Quran, which respected commentators rely on to understand the Quran.
The greatest emphasis is placed on the light of hadiths, as they help in determined meanings of the Book of Allah, but narrations vary in authenticity—sound, weak, or fabricated.
Research-oriented commentators therefore do not accept every narration, only those trustworthy and able to withstand principles and scrutiny.
Since hadith narrations require careful finding hadith report, employing as source in Quranic commentary is not correct without verification; the possibility weak or contradictory reports means stronger reports must prevail,
and hadith verification and criticism remain a delicate matter, requiring scholars to avoid venturing beyond their competence, as exclusive prerogative belongs to those who have spent years mastering field of knowledge.
Companions’ Narrations in Quran Tafsir (Sahaba)
The noble Sahabah, the Companions of the Prophet (may Allah be pleased with them), received their education directly from the Holy Prophet (blessings and peace upon him) and were personally present on the scene when verses were revealed,
so they witnessed circumstances and backgrounds of Quranic revelation. Their recorded statements as blessed souls are considered authentic and trustworthy, and they play a crucial role in explaining Noble Quran.
In many cases, the verses explanation not found in the Quran or Hadith, yet the statements recorded from the Companions offer the needed clarity.
These narrations hold the highest priority, and the consensus of Companions is especially important. When an explanation of verse is supported by their views, commentators follow it, and it is not permissible otherwise.
However, when statements differ, interpretation and tafsir may vary. Later commentators must examine these differences in the light of various proofs, arguments, and determine which preference is strongest.
This method ensures a balanced interpretation and explanation, and it helps in handling situation with a corpus of rules and regulations that were gradually codified.
The sciences of Usul al-Hadith and Usul al-Tafsir were developed to guide this process, but a detailed discussion not appropriate here.
Successors’ Narrations in Tafsir (Tabi’in)
After the Companions, the Successors (Tabi‘in) learned tafsir of Quran directly from the former, and their statements hold great importance in the science of tafsir.
Since they were trained by the Companions, their views often help resolve difference of opinion among scholars, and the statements of the Successors are sometimes considered decisive in tafsir.
Therefore, their importance cannot be denied and is frequently cited in Quranic interpretation, as emphasized in al-Itqan 2:179.
The Arabic Language
Since the Quran was revealed in the Arabic language, a complete mastery of Arabic is necessary to accurately explain its meanings.
There are several verses for which no attending circumstance of revelation, no related juristic question, or scholastic question exists, and therefore the sayings of the Holy Prophet,
statements of the Sahabah, or Tabi‘in are not transmitted for explanation. In such cases, the only means to understand these verses is the Arabic language, and it is on the basis of language alone that they are elucidated.
When there is a difference in tafsir of a certain verse, the science of linguistics is used to test the veracity of varying opinions.
Deliberation and Deduction
The last source of tafsir is deliberation and deduction, where a scholar uses deep reasoning to explore the subtleties and mysteries of the Quran, which is like an ocean with no shore.
A person blessed with insight and grounded in Islamic sciences can deliberate, discover, and reveal ever-new mysteries and subtleties.
The commentators’ outcomes of such deliberations are acceptable only if they do not contradict the five sources: Quran, Sunnah, Consensus (Ijma‘), language, and the statements of Companions and Successors.
If a conflict arises with any of these sources, the interpretation has no credence. Mystics and investigative scholars of the Ummah must avoid personal opinion that contravenes the basic principles of Shariah, otherwise it carries no weight.
5. Rules Pertaining to Israelite Narrations
In the study of tafsir, Isra’iliyyat or Judaica refers to narratives from Jewish and Christian traditions that early commentators used to preserve narrations and understand events of past communities mentioned in the Quran.
These narrations are considered only when they have identifiable sources, and when they are compatible with Quran and Sunnah, or supported by strong evidence.
Hafiz Ibn Kathir, an authentic research scholar, divided Isra’iliyyat into three kinds:
- true narrations whose truth is proved by Quran and Sunnah (like the drowning of Pharaoh or Musa’s ascent to Mount Tur/Sinai),
- false narrations whose falsity is proved by Quran and Sunnah (such as fabricated tales about Sulayman being an apostate or Dawud committing adultery), and
- narrations where Quran, Sunnah, and Shar‘iah remain silent, meaning we should observe silence and neither confirm nor falsify them.
Scholars differ on whether reporting such narrations is permissible, but if they are useless, they cannot be authentic and must be handled cautiously.
6. Deliberation and Deduction in Tafsir Science
When we talk about tafsir, deliberation and deduction are the final and most delicate steps in Quranic exegesis, where the mufassir must use deep Arabic language skills—syntax, etymology, rhetoric, and literature—
alongside prophetic traditions, jurisprudence, doctrinal articles, and scholastics to reach correct conclusions. This is not a task for someone with only ordinary Arabic or passable familiarity, because opinions without master Arabic can lead to dangerous and fallacious arguments that cause fatal straying from Quran and Sunnah.
I have personally seen how classical commentators combined intellectual topics, deducing rulings, and formulating laws with strict method of learning, similar to a physician in medical college or an engineer with technical expertise
both require formal training, supervision, and expert teachers. A mufassir must also avoid mixing secular arts with religious inquiry, and should seek trustworthy opinion in Islamic areas of knowledge, because without this discipline,
even good counsel becomes mere superficiality. The Companions like Sayyiduna ‘Uthman ibn ‘Affan, Abdullah ibn Mas‘ud, and Abdullah ibn ‘Umar showed how mother-tongue Arabic and linguistic training alongside memorization (e.g., ten verses, Surat al-Baqarah, Surat Aal ‘Imran)
lead to elevated status and correct insight, as narrated in Muwatta, Musnad, Abu Dawud, and Nasa’i, while Allamah Suyuti and Imam al-Sulami emphasized the need for profound knowledge and action in Quranic interpretation.
Read More:Memorization of Quran from Masjid Nabawi
7. Top Famous Commentaries of the Quran (Tafsir)
Even in the brief introduction of Quranic exegesis, I have always felt the weight of the countless commentaries written since the blessed period of prophethood,
because the Glorious Quran has received unmatched attention from scholars across generations; though a detailed book could never cover them all,
it is still possible to highlight the major commentaries that remain primary reference sources for understanding the Quran today, and these works continue to guide students, teachers, and seekers in grasping the depth and beauty of the Book.
Tafsir Ibn Jarir
Tafsir Ibn Jarir, also known as Jami‘ al-Bayan, was compiled by ‘Allamah Abu Ja‘far Muhammad ibn Jarir al-Tabari (died 310 AH) and is considered one of the most influential Quranic commentaries;
Tabari, a highly rated commentator, muhaddith, and historian, dedicated forty years to this work, writing forty pages daily, and despite Shi‘ah charges being leveled against him, researchers refuted these claims and he is widely recognized as a Sunni scholar.
His thirty volumes became a primary source for later commentaries, where he quotes scholars, evaluates proofs, and includes narrations—both sound and weak—with the aim to collect and compile narrations,
while providing the chain of reporters so readers can investigate the chain of narrators to judge whether they are true or false.
Tafsir Ibn Kathir
Tafsir Ibn Kathir, written by Hafiz ‘Imad al-din Abu ‘l-Fida’ Isma‘il ibn Kathir al-Dimashqi al-Shafi‘i (died 774 AH), is a highly respected commentary authored by a distinguished research scholar of the eighth century.
Published in four volumes, this tafsir places special emphasis on explanatory hadiths, and its unique strength lies in Ibn Kathir’s criticism as a hadith expert, where he evaluates different narrations to determine their authenticity.
This scholarly rigor gives his work a distinct place among the books of tafsir, making it a major reference for Quranic interpretation.
Tafsir al-Qurtubi
Tafsir al-Qurtubi, also known as al-Jami‘ li Ahkam al-Qur’an, was authored by Abu ‘Abdullah Muhammad ibn Ahmad Abi Bakr ibn Farah al-Qurtubi (died 671 AH) from Andalusia (Spain).
As a follower of the Maliki school of fiqh, he was known for his worship and piety, and his main aim was to deduce juristic injunctions and rulings from the Quran.
Along with legal rulings, he also provided explanations of verses, explored difficult words, discussed diacritical marks, and highlighted the elegance of style and composition (rhetoric).
His tafsir includes related hadiths and is spread across twelve volumes, having been published numerous times due to its importance and depth.
Al-Tafsir al-Kabir
Al-Tafsir al-Kabir, authored by Imam Fakhr al-Din al-Razi (died 606 AH) and originally titled Mafatih al-Ghayb, is a landmark work in Islamic theology.
It is renowned for its rational and scholastic debates and the refutation of false sects, making it a unique key to understanding the Quran.
Imam Razi is praised for how he clarified meanings and established the mutual link of verses, especially up to Surat al-Fath.
The remaining part of the tafsir (from Surat al-Fath to the end) was completed by Qadi Shihab al-Din ibn Khalil al-Khawli al-Dimashqi (639 AH) or Shaykh Najm al-Din Ahmad ibn Muhammad al-Qamuli (777 AH) (as referenced in Kashf al-Zunun).
Despite being criticized for its lengthy discussions, with some claiming it contains “everything except tafsir,” the work still holds high status for its resolution of meanings.
A few explanations may contradict the consensus of the Ummah, but these instances are rare in this eight-volume masterpiece.
al-Bahr al-Muhit
al-Bahr al-Muhit is the renowned tafsir authored by ‘Allamah Abu Hayyan al-Gharnati al-Andalusi (died 754 AH), a master of syntax and rhetoric and a leading scholar in multiple Islamic fields of learning.
His deep mastery of language is evident throughout the work, making it especially valuable for those seeking linguistic clarity in Quranic interpretation.
The tafsir is rich with detailed discussions on syntax and rhetoric, and it carefully investigates words, verse structures, and rhetorical devices, offering profound insight into the linguistic beauty and precision of the Quran.
Ahkam al-Qur’an li ’l-Jassas
Ahkam al-Qur’an li ’l-Jassas is a significant tafsir written by Imam Abu Bakr al-Jassas al-Razi (died 370 AH), a prominent figure among Hanafi jurists.
This work focuses mainly on the deduction of juristic injunctions and rulings from the Quran, making it a cornerstone reference for Islamic legal scholars.
Unlike many commentaries that follow serial continuity of verses, al-Jassas organizes his tafsir by juristic details, addressing the verses related to legal rulings directly and systematically.
Due to its unique approach and scholarly depth, this tafsir holds a prominent place among books of Quranic jurisprudence.
al-Durr al-Manthur
al-Durr al-Manthur is a renowned tafsir authored by ‘Allamah Jalal al-Din al-Suyuti (died 910 AH) and is also known as al-Durr al-Manthur fi ’l-Tafsir bi ’l-Ma’thur.
In this work, Suyuti aimed to collect narrations related to the tafsir of the Quran, drawing from earlier hadith scholars such as Hafiz Ibn Jarir, Imam Baghawi, Ibn Marduwayh, Ibn Hibban, and Ibn Majah.
He assembled narrations from these sources, but instead of including the complete chain of narrators, he often only cited the authorities under whom the narrations were recorded.
Therefore, if a reader wishes to verify the chains of narrators, they must refer to the original source.
Due to his purpose of collecting a mass of narrations, sound and weak narrations were included, making it difficult to rely on every judgment without further investigation, as his approach is considered lenient in hadith criticism.
al-Tafsir al-Mazhari
al-Tafsir al-Mazhari was authored by Qadi Thana’ullah Panipatti (died 1225 AH) and is named after his spiritual master, Mirza Mazhar Jan-e-Janan al-Dihlawi.
This tafsir is known for its simple and clear style, making it especially useful for brief explanations of Quranic verses.
Along with the elucidation of Quranic words, the author includes related hadiths, but with greater scrutiny compared to many other commentaries, ensuring higher reliability and authenticity.
Ruh al-Ma‘ani
Ruh al-Ma‘ani is a monumental tafsir titled Ruh al-Ma‘ani fi Tafsir al-Qur’an al-‘Azim wa ’l-Sab‘ al-Mathani, authored by ‘Allamah Mahmud al-Alusi (died 1270 AH) in Baghdad.
This work is renowned for being a comprehensive tafsir, spanning thirty volumes and covering almost every intellectual angle.
The commentary includes extensive discussions on language, syntax, recitations, rhetoric, jurisprudence, creed, scholastics, philosophy, astronomy, mysticism, and related hadith, aiming to leave no intellectual aspect of a verse unexplained.
The author is known to be more cautious with hadith narratives than many other commentators, which adds credibility to his work.
Because of its depth and breadth, Ruh al-Ma‘ani remains an invaluable comprehensive commentary for scholars and students seeking deeper assistance in Quranic exegesis.
11. Types of Tafsir
When studying the Quran, it is important to know the types of Tafseer, especially Tafsir bil-Ma’thur (also called Tafsir bir-Riwayah) which is received interpretation based on transmitted knowledge,
and Tafsir bil-Ra’y (also called Tafsir bi’d-dirayah) which is based on opinion and reasoning, and both are essential to grasp the full meaning of the Quran.
1. Tafsir bil Ma’thur
When I first began studying Tafsir bil-Ma’thur, I realized it is the interpretation of the Quran that relies strictly on authoritative sources, meaning the Quran itself,
the Sunnah, and the sayings of the Prophet Muhammad and his Companions (Sahabah), while also considering the statements of the Successors (Tabi’een);
this method emphasizes transmitted knowledge, avoids personal opinion, and only accepts explanations supported by sources, making it a deeply reliable and respectful approach to understanding the Quran.
Types of Tafsir bil-Ma’thur
Tafsir of the Quran using the Quran
In my own study sessions, I’ve found that Tafsir of the Quran using the Quran means interpreting one verse of the Quran by referencing another, such as how the directive to fulfill the contracts (Quran 5:1)
is explained by another verse that outlines what is prohibited (Quran 5:3); this method helps verses gain insight into one another, especially when a verse seems ambiguous, because consulting other Quranic passages on similar topics often brings clarification and deeper understanding.
Tafsir through the Sunnah
In my experience, Tafsir through the Sunnah means understanding Quranic verses through the explanations given by the Prophet Muhammad,
where he clarified meanings of various Quranic verses, such as the interpretation of “those who consume usury” (Quran 2:275),
which he clarified as involving unfair exchanges of specific goods; this Sunnah interpretation provides additional insight into meanings that may not be obvious from the verse alone.
Tafsir by the Sayings of the Companions and Successors
In my own study, I have found that Tafsir by the Sayings of the Companions and Successors relies on the insights of the Prophet’s Companions,
whose closeness to him and deep understanding of the Arabic language make their interpretations highly valuable; these are transmitted sources based on the teachings and actions of the Prophet Muhammad,
along with the interpretations made by Companions, and are often supported by the Quran itself.
When a verse needs clarification, the Sunnah and Companions’ interpretations provide additional insight into verses’ meanings that would otherwise remain unclear.
2. Tafsir bil Ray
In my experience, Tafsir bil Ray means interpreting the Quran using rational analysis and intellectual reasoning,
but it remains an acceptable approach only when it adheres to established Islamic principles and does not contradict them;
this method demands a thorough understanding of Arabic language, Islamic jurisprudence, and related sciences so that the interpretations are insightful and rooted in Islamic theology, rather than based on personal guesswork or unsupported opinions.
Conditions for Tafsir bil-Ra’y
In Tafsir bil-Ra’y, the interpreter must have strong beliefs and genuine intentions, be proficient in Arabic, knowledgeable about Quranic sciences, and well-versed in Islamic jurisprudence, while staying clear of personal biases, avoiding philosophical deviations, and rejecting unverified narratives;
this method relies on reasoning and ijtihad (independent scholarly work) rather than direct transmission, using comparison and contrast of Quranic verses, traditions, and Companions’
sayings to derive interpretations through rigorous analysis and reach a specific meaning without random assumptions, such as the example where believers and non-believers are considered, with the primary focus on the punishment in the Hereafter.
3. Tafsir bil-Lughah (Linguistic Tafsir)
Tafsir bil-Lughah focuses on the Arabic language rules and linguistic nuances, since the Quran revealed in Arabic, making the linguistic context essential for accurate interpretation;
for example, the word “istawa” in “Then He ascended the Throne” (Quran 7:54) is understood metaphorically, reflecting Allah’s majesty and Allah’s authority,
which is why linguistic tafsir remains a key method to grasp the deeper meanings of the Quranic words.
4. Tafsir al-Ishtiraki (Symbolic Tafsir)
Tafsir al-Ishtiraki deals with symbolic meanings and hidden meanings in Quranic verses, often linked to Sufi traditions,
but many scholars consider this controversial method an invalid interpretation because it may deviate from the apparent meanings of the Quran;
for instance, interpreting “Pharaoh” as human ego or “the disbelievers” as internal struggles is seen as an overreach and a distortion of the Quran’s intended message.
5. Tafsir al-Ahkam (Tafsir of Legal Rulings)
Tafsir al-Ahkam focuses on Quranic verses related to Islamic jurisprudence (Fiqh) and is essential for deriving legal rulings, understanding worship, transactions, and social behavior.
Scholars use this method to interpret the Quran’s instructions in a way that forms the basis of Shariah rulings and daily practices.
For example, the verse on ablution (Quran 5:6) is analyzed by reconciling different readings like “wash your feet” vs. “wipe your feet”, to establish the correct ruling for performing wudu.
Conclusion
Tafsir of the Quran is essential for truly understanding the Holy Book beyond just its translation.
It connects the Quran with Sunnah, companions’ explanations, and scholars’ insights, giving a deeper and clearer meaning.
Through Tafsir, what we learn from Quran becomes more practical and relevant to our daily lives, as it explains the context, rules, and wisdom behind every verse.
Learning Tafsir becomes easier and more enjoyable when you study it through a structured course.
By joining an online Tafseer course, you can gradually recognize different types of Tafsir and understand the verses in context.
This makes Quran reading more meaningful and practical. Enroll in a free evaluation session at Quran Grace today to start your journey of true Quranic comprehension.
