Tafsīr (Arabic: تفسير, tafsīr, "interpretation") is the Arabic word for exegesis, usually of the Qur'an. Ta'wīl
is a subset of tafsir and refers to assigning a specific meaning, often
derived from inspiration or dreams, to some of the allegorical ayaat. An author of tafsir is a mufassir (Arabic: 'مُفسر, mufassir, plural: Arabic: مفسرون, mufassirūn).
The word tafsīr is derived from the Arabic root, F-S-R which means to explain, to expound, to disclose.[1] 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 one’s own knowledge.[2] This definition includes;
- 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
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. It must be noted that this is one of Muhammad's responsibilities.[3] Elements of Muhammad's explanations are;
- 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 of narratives,
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)
After the death of Muhammad, his companisions, the Sahabah, undertook the task of interpretation, thus starting a new age in tafsir. Most of the Sahabah, including Abu 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)
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.
Islamic Views On Evolution
Muslims believe in a God as the Creator, as explained in the Qur'an. Throughout history some Muslim thinkers have proposed and accepted elements of the theory of evolution, while believing in the supremacy of God in the process. In modern times, some Muslims have rejected evolution, and teaching it is banned in some countries. The main schism between Islam and evolution is in the Adamic descent of human beings, a concept which modern biological anthropology rejects as mythology, supported by fossil evidence.
The Qur'an does not contain a complete chronology of creation.[2] It declares variously that it took "six ayums" to create the "seven heavens [or firmaments] and earth"[3] An 'ayum' is defined as a stage, or a relative quantity of time rather than a 24 hour period,[2]. This ambiguity leaves the possibility of an old earth and a young earth is wholly excluded.
Islamic views of the Bible vary. In recent years, a movement has begun to emerge in some Muslim countries promoting themes that have been characteristic of Christian creationists. This stance has received some criticism[who?], due to claims that the Qur'an and Bible are incompatible.[4][5][6] Khalid Anees, president of the Islamic Society of Britain, has discussed the relationship between Islam and evolution:[7]
Islamic Views On Evolution
Muslims believe in a God as the Creator, as explained in the Qur'an. Throughout history some Muslim thinkers have proposed and accepted elements of the theory of evolution, while believing in the supremacy of God in the process. In modern times, some Muslims have rejected evolution, and teaching it is banned in some countries. The main schism between Islam and evolution is in the Adamic descent of human beings, a concept which modern biological anthropology rejects as mythology, supported by fossil evidence.
The Qur'an does not contain a complete chronology of creation.[2] It declares variously that it took "six ayums" to create the "seven heavens [or firmaments] and earth"[3] An 'ayum' is defined as a stage, or a relative quantity of time rather than a 24 hour period,[2]. This ambiguity leaves the possibility of an old earth and a young earth is wholly excluded.
Islamic views of the Bible vary. In recent years, a movement has begun to emerge in some Muslim countries promoting themes that have been characteristic of Christian creationists. This stance has received some criticism[who?], due to claims that the Qur'an and Bible are incompatible.[4][5][6] Khalid Anees, president of the Islamic Society of Britain, has discussed the relationship between Islam and evolution:[7]
"Islam also has its own school of Evolutionary creationism/Theistic evolutionism, which holds that mainstream scientific analysis of the origin of the universe is supported by the Qur'an. Many Muslims believe in evolutionary creationism, especially among Sunni and Shia Muslims and the Liberal movements within Islam. Among scholars of Islam İbrahim Hakkı of Erzurum who lived in Erzurum then Ottoman Empire now Republic of Turkey in 18th century is famous of stating 'between plants and animals there is sponge, and, between animals and humans there is monkey'."[8]Certain verses in the Qur'an are claimed by Muslims to be compatible with the expansion of the universe, Big Bang and Big Crunch theories:
The Mu'tazili scientist and philosopher al-Jahiz (c. 776-869) was the first of the Muslim biologists and philosophers to develop an early theory of evolution. He speculated on the influence of the environment on animals, considered the effects of the environment on the likelihood of an animal to survive, and first described the struggle for existence, a precursor to natural selection.[12][13][19] Al-Jahiz's ideas on the struggle for existence in the Book of Animals have been summarized as follows:
[20]"Animals engage in a struggle for existence; for resources, to avoid being eaten and to breed. Environmental factors influence organisms to develop new characteristics to ensure survival, thus transforming into new species. Animals that survive to breed can pass on their successful characteristics to offspring."
In Chapter 47 of his India, entitled "On Vasudeva and the Wars of the Bharata," Abu Rayhan Biruni attempted to give a naturalistic explanation as to why the struggles described in the Mahabharata "had to take place." He explains it using natural processes that include biological ideas related to evolution, which has led several scholars to compare his ideas to Darwinism and natural selection. This is due to Biruni describing the idea of artificial selection and then applying it to nature:[21]
In the 13th century, Nasir al-Din al-Tusi explains how the elements evolved into minerals, then plants, then animals, and then humans. Tusi then goes on to explain how hereditary variability was an important factor for biological evolution of living things:[16]"The agriculturist selects his corn, letting grow as much as he requires, and tearing out the remainder. The forester leaves those branches which he perceives to be excellent, whilst he cuts away all others. The bees kill those of their kind who only eat, but do not work in their beehive. Nature proceeds in a similar way; however, it does not distinguish for its action is under all circumstances one and the same. It allows the leaves and fruit of the trees to perish, thus preventing them from realising that result which they are intended to produce in the economy of nature. It removes them so as to make room for others."
Tusi discusses how organisms are able to adapt to their environments:[16]"The organisms that can gain the new features faster are more variable. As a result, they gain advantages over other creatures. [...] The bodies are changing as a result of the internal and external interactions."
Tusi then explains how humans evolved from advanced animals:"Look at the world of animals and birds. They have all that is necessary for defense, protection and daily life, including strengths, courage and appropriate tools [organs] [...] Some of these organs are real weapons, [...] For example, horns-spear, teeth and claws-knife and needle, feet and hoofs-cudgel. The thorns and needles of some animals are similar to arrows. [...] Animals that have no other means of defense (as the gazelle and fox) protect themselves with the help of flight and cunning. [...] Some of them, for example, bees, ants and some bird species, have united in communities in order to protect themselves and help each other."
"Such humans [probably anthropoid apes] live in the Western Sudan and other distant corners of the world. They are close to animals by their habits, deeds and behavior. [...] The human has features that distinguish him from other creatures, but he has other features that unite him with the animal world, vegetable kingdom or even with the inanimate bodies."
In the 19th century the prominent scholar of Islamic revival, Jamal-al-Din al-Afghānī agreed with Darwin that life will compete with other life in order to succeed. He also believed that there was competition in the realm of ideas similar to that of nature. However, he was unwavering in his belief that God had to be the one controlling this process as a creator.[27] Another prominent and controversial Islamic Scholar, Ghulam Ahmad Pervez holds and defends the view that there is no contradiction between the scientific theory of evolution and Quran's numerous references to the emergence of life in the universe.[28] The Ahmadiyya Muslim Movement's view of evolution is that of universal acceptance, albeit divinely designed. The movement actively promotes it.[29] Over the course of several decades the movement has issued various publications in support of the scientific concepts behind evolution and frequently engage in promoting how it contends with religious scripture.
Adnan Oktar[30] is a prominent Muslim advocate against the theory of evolution. Most of his information is based on the Institute for Creation Research and the Intelligent Design movement in the United States.[31] His predecessor Said Nursi, led a similar campaign in the late 1970s. Oktar uses the Internet as one of the main methods for the promotion of his ideas.[32] His BAV (Bilim Araştırma Vakfı/ Science Research Foundation) organizes conferences with leading American creationists. Another leading Turkish advocate of Islamic creationism is Fethullah Gülen. Due to the lack of a detailed account of creation in the Qur'an, aspects other than the literal truth of the scripture are emphasized in the Islamic debate. The most important concept is the idea that there is no such thing as a random event, and that everything happens according to God's will.
According to Guardian, some British Muslim students have distributed leaflets on campus, advocating against Darwin's theory of evolution.[4] At a conference in the UK in January, 2004, entitled Creationism: Science and Faith in Schools, Dr Khalid Anees, president of the Islamic Society of Britain stated that "Muslims interpret the world through both the Koran and what is tangible and seen. There is no contradiction between what is revealed in the Koran and natural selection and survival of the fittest."[7] Maurice Bucaille, famous in the Muslim world for his commentary on the Qur'an and science, has attempted to reconcile evolution with the Qur'an. He accepts animal evolution up to early hominid species and then posits a separate hominid evolution leading to modern humans. However, these ideas are still different from the theory of evolution as accepted by biologists.
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