The Nature of the Science of Tafsīrin the Sharhs and Hāshiyahs Written on An wār a- Tanzīl

Abstract

There are two widely accepted definitions of ilm al-tafsīr in the hāshiyahs on Anwār al-Tanzīl The most accepted ones are as follows: Tafsīr is the science that investigates the states of the word of Allah in terms of signifying the will of Allah. This definition mainly belongs to al-TaftĀczānī in his hāshiyah on al-Kashshāf. Despite the objections directed to it, the definition was accepted in the later phases and there were not any detailed discussions on it. From this point of view, it can be concluded that there is a common tafsir definition in Anwär al-Tanzīl hāshiyahs due to the fact that the majority concurred with this definition. The prevalence of this definition is also out of the question for al-Kashshäf häshiyahs. Its prevalence in the following literature may be attributed to its implementation in accordance with the definition requirements. Because in the definitions made based on the subject, the subject is regarded as genus, and how this subject is addressed is also considered as a difference (fasl). Accordingly, in the above definition, the subject of the tafsir is explained as the states of Kalam, and the direction in which it is addressed is expressed in terms of the will of Allah. Thus, the subject of tafsir and its research direction were explained and its difference from other sciences researching the Qur'än was also stated. According to the second most widespread definition in the häshiyahs, tafsir is a science in which the meanings of the Kalam of Allah are known in terms of human capacity/capability. This definition is more or less a description (rasm) compared to the previous one. Hence, it is a looser definition. For this reason, the definition does not allow tafsir to be separated from other sciences. Because, the meanings of words in the Qur'än, language sciences and religious sciences are also explored. However, in the other definition, the difference of tafsir was taken into consideration by including the directional record and the will/intent expression more quickly. On the other hand, the second definition has a limitation of being based on human capacity/capability that reveals some features of the tafsir more clearly. This limitation expresses that the research in tafsir is based on suppositional data in one way and continuity in another. Both definitions in the häshiyahs show that there are clear and common definitions of ilm al-tafsir between the hijri 9th and 12th centuries. It is stated that with a few exceptions, in almost all of the häshiyahs, the ilm al-tafsir is divided into two parts as tafsir and ta'wil. The tafsir here is based on narrative, and ta'wil is based on reason. Explanation of both of them in this way can be seen in al-Kashshäf. Accordingly, it is understood that both concepts become evident in al-Kashshäf and Anwär al-Tanzil häshiyahs. However, when we look at some tafsir introductions, and literature of ulum al-Qur'än, it is observed that vastly different explanations have been made about them. This gives the impression that there is no clear and widespread acceptance of them. However, by explaining as mentioned, their meaning becomes clear in the next literature. Because this explanation about them is essentially a statement that al-Mäturidi conveyed from his predecessors. Accordingly, an explanation about both concepts that was conveyed from the early period has gained acceptance and became widespread especially in the sharhs-häshiyahs for the following process. Since al-Baydäwi associates both concepts with muhkam and mutashäbih, the commentators also explained this relationship. They contain the definitions of the muhkam and mutashäbih, which al-Baydäwi made in accordance with Shäfi‘i method. Accordingly, muhkam are the ones that is clear in terms of what is meant, and do not need further explanation. Examples of muhkam are verses about shari‘a 'orders, inheritance distribution, transactions, and marriage issues. The provisions on these issues should be based on narrative, not reason. Thus, the explanation of muhkam becomes tafsir. The mutashäbih is interpreted since the meaning is not clear. In this case, their interpretation is also ta'wil. The religious sciences that tafsir benefits from are explained as being hadith, fiqh, theology, mysticism, and usul al-fiqh, and this case expresses a general opinion. Literary sciences required for tafsir are also described as glossary, derivation, morphology, grammar, bayän, ma‘äni, and badi‘. However, there are two opinions about the knowledge of disciplines such as prosody, rhyme, qard al-shi‘r, khat, and inshä. According to one opinion, since these sciences are not related to the Qur'än, it is not necessary to know them in order to interpret them. According to the other one, for a competent interpretation activity, these sciences must be known, and their data are thought to contribute to tafsir.