Editing Tafsir (section)

=== Sunni ===
[[File:Mir Sayyid Ali - Portrait of a Young Indian Scholar.jpg|thumb|[[Mir Sayyid Ali]] writing a Tafsir on the [[Quran]], self-portrait 1555–1556]]
The time of [[Muhammad ibn Jarir al-Tabari]] marks the classical period, which encompassed important Sunni ''tafsirs'', such as ''[[Tafsir al-Thalabi]]'' and ''[[Tafsir al-Tabari]]''. ''Tafsir al-Tabari'' is one of the most important ''tafsir'' works in Sunni Islam.<ref>C.E. Bosworth. ''Encyclopedia of Islam 2nd ed'' Brill. "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid", Vol. 10, p. 14.</ref> This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.<ref>Herbert Berg ''The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period'' Routledge 03.04.2013 {{ISBN|9781136115226}} pp. 120-128</ref>

The period of [[Ibn Taimiyya]] is sometimes seen as a transition point between the Classical and post-Classical exegesis, due to his unique hermeneutic method.<ref>Farhad Daftary ''The Study of Shi'i Islam: History, Theology and Law'' Bloomsbury Publishing, 08.01.2014 {{ISBN|9780857723383}} pp. 104-105</ref> ''Tafsirs'' are geneaological, they rely on the core of previous ''tafsirs''. Ibn Taimiyya challenged this core tradition by asserting that the Quran should only be interpreted by the Quran alone or the ''sunnah''.<ref name=":4" /> [[Ibn Kathir]] was the first who tried to use the hermeneutic method of his teacher ibn Taimiyya.<ref>Karen Bauer Gender ''Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses'' Cambridge University Press 2015 {{ISBN|978-1-316-24005-2}} page 115</ref><ref name=":4" /> By that, it is much more selective and critical compared to earlier Quranic exegesis and features only a few personal remarks.<ref name="ReferenceA">Oliver Leaman ''The Qur'an: An Encyclopedia'' Taylor & Francis 2006 {{ISBN|978-0-415-32639-1}} page 632</ref><ref>Teresa Bernheimer, Andrew Rippin ''Muslims: Their Religious Beliefs and Practices'' Routledge, 01.03.2013 {{ISBN|9781136646515}} chapter 11</ref><ref name=":4">Burge, Stephan R. "Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources in al-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr1." Journal of the Royal Asiatic Society 24.2 (2014): 251-296.</ref> Unlike his teacher, he also engaged with an analysis of the exegetical material.<ref>Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 Vols): Volume I: Essays / Volume II: Transliteration and Facsimile "Register of Books" (Kitāb Al-kutub), MS Török F. 59; Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény (Oriental Collection of the Library of the Hungarian Academy of Sciences). (2019). Niederlande: Brill. p. 281</ref> However, the works of both Ibn Taimiyya and Ibn Kathir were not widespread in the premodern period.<ref>Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 Vols): Volume I: Essays / Volume II: Transliteration and Facsimile "Register of Books" (Kitāb Al-kutub), MS Török F. 59; Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény (Oriental Collection of the Library of the Hungarian Academy of Sciences). (2019). Niederlande: Brill. p. 281</ref>

[[al-Suyuti|Al-Suyuti's]] (1445–1505) [[Al-Dur al-Manthur|tafsir]] (''Al-Dur al-Manthur'') uses a similar hermeneutic. Unlike ibn Kathir, his work is one of a few completely devoid of any personal comments. Yet, following the approach of Ibn Taimiyya, he is selective about the inclusion of hadiths. However, in contrast to Ibn Taimiyya and Ibn Kathir, his tafsir is without any personal comment. Further, despite using a similar methodology to Ibn Taimiyya and Ibn Kathir, he includes a wider range of ''hadiths''.<ref name=":4" /> His commentary was well received and required for advanced imperial [[Madrasa|madrasas]].<ref>Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 Vols): Volume I: Essays / Volume II: Transliteration and Facsimile "Register of Books" (Kitāb Al-kutub), MS Török F. 59; Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény (Oriental Collection of the Library of the Hungarian Academy of Sciences). (2019). Niederlande: Brill. p. 281</ref>

Not earlier than the mid-nineteenth century, the modern period of ''tafsir'' started.<ref>Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 11.11.2010 ISBN 9789004185920 p. 29 (German)</ref><ref name=":2">Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014).</ref> The modern approach is marked by a generally critical attitude towards much of the intellectual heritage of Islam, a declared intention to imitate the ''salaf'', and an emphasis on the unity of believers and a unified understanding of Islam.<ref name=":2" /> Other features may include, attempts to proof the rationality of the Quranic worldview, compatibility with modern sciences, liberalism, literary criticism, and making the message of the Quran emotional relevant for the believer.<ref name=":2" /> Although such modern approaches became a standard only late, their ideas were much earlier present in the Islamicate world.<ref name=":5">Sariyannis, Marinos. "The limits of going global: The case of “Ottoman Enlightenment (s)”." History Compass 18.9 (2020): e12623.</ref><ref name=":2" /> [[Kadizadeli]] (''Qādīzādali''), a seventeenth-century puritanical reformist religious movement in the [[Ottoman Empire]], shared a lot of ideas with modern Islamic interpretations.<ref name=":5" /> [[Al-Shawkani|Al-Shawkānī]] (1759–1834) has been understood retroperspective by many Muslim scholars as a ''salafi''.<ref name=":2" />

A rationalistic approach, as proposed by [[Syed Ahmad Khan]] and [[Muhammad Abduh]] attempts to prove that the Quran and modern sciences do not contradict each other.<ref>Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 32</ref> This is close to the ''tafsir 'ilmi'' (scientific interpretation of the Quran), which claims that the [[Islamic view of miracles#Scientific miracles|Quran miraculously predicted scientific discoveries]]. Although this trend has existed prior to the modern era, its popularity is new. Nontheless, this approach still faces a lot of opposition among Muslims.<ref name=":3">Görke, Andreas, and Johanna Pink. "Tafsır and Islamic Intellectual History." (2014). p. 33</ref> Yet another approach, represented by scholars such as [[Amin al-Khuli]], aims to decodifies the Quran to understand its impact on the first audience. Accordingly, the focus is not about historical or scientific truths, but about conveying a message through the means of the Quran.<ref name=":3" /> Similarly, according to yet another trend, the Quran should not only be understood as for the first Muslims, but also executed as the first Muslims did. Famous adherences to this approach include [[Sayyid Qutb]] and [[Abul A'la Maududi]]. This approach often goes in hand with an attempt to establish a state based on an idealized Muslim society.<ref name=":3" />

Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version of ''[[Tafsir Ibn Kathir|Tafsīr al-Qurʾān al-ʿAẓīm]]'' (''Tafsir Ibn Kathir''), under the editorship of [[Muhammad Saed Abdul-Rahman]], gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditional ''tafsirs''.<ref name="ReferenceA"/><ref>Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London {{ISBN|978-0-19-870206-1}} p. 478</ref> Similarly, a translation of Tabari's exegetical work has been published only as an abridged version, by [[Pierre Godé]] appeared in 1983.<ref>Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London {{ISBN|978-0-19-870206-1}} p.479</ref>