{"id":2705,"date":"2025-05-03T20:59:37","date_gmt":"2025-05-03T17:59:37","guid":{"rendered":"https:\/\/hikmetkapisi.com\/?p=2705"},"modified":"2025-05-03T20:59:37","modified_gmt":"2025-05-03T17:59:37","slug":"tefsir-ilmi","status":"publish","type":"post","link":"https:\/\/hikmetkapisi.com\/en\/tefsir-ilmi\/","title":{"rendered":"THE SCIENCE OF INTERPRETATION"},"content":{"rendered":"

a) The Nature of the Science of Tafsir:
<\/strong>
   The definition of tafsir in Islamic terminology is as follows: Tafsir is a science that discusses the issues that the Holy Quran indicates regarding the will of Allah, to the extent of human capacity. (Zerk\u00e2n\u00ee, Menahil el-\u0130rf\u00e2n, I, 471).
In his work Ta'rifat, Seyyid Sharif Jurjani defines tafsir as follows: \u201cIn fact, tafsir is to explain and display. In Sharia, it is to explain the situation of the meaning of the verse, its story and the reason for its revelation with an expression that will indicate it clearly.\u201d (Seyyid Sharif Jurjani, Ta'rifat, 43).
    This definition has not been made haphazardly. If we were to explain the content of the definition, there are separate details in each word. The word knowledge refers to information about imagination and confirmation.
  Abdulhakim says in his commentary on Mutawwal: \u201cThe science of interpretation is of the type of imagination. Because its purpose is to understand the meanings of the words of the verse.\u201d Sayyid Sharif claims that it is of the type of confirmation. When he says \u201cit talks about the Holy Quran\u201d, the sciences that talk about other subjects are excluded from this definition. The science that talks about the Quran outside of its meaning is distinguished from the science that talks about the things that Allah intends. Like recitation and other sciences. The issue of not understanding the meaning of the ambiguous verses or not understanding Allah\u2019s will as it is, with words that are within the capacity of man, is excluded.
Other scholars define the science of tafsir as follows: Tafsir is the science that investigates the circumstances of the Almighty Book in terms of its revelation, chain of narration, style, words, and the meanings related to both the rulings and the words. (Zerk\u00e2n\u00ee, Menahil el-\u0130rf\u00e2n, I, 471).
A third definition is as follows: Tafsir is such a science that studies the ways in which the words of the Qur'an are expressed, the matters they indicate, their rulings individually and collectively, their meanings to be interpreted collectively, and other matters. (Zerk\u00e2n\u00ee, ibid., I, 472).  <\/p>\n\n\n\n

 As can be seen, this definition is between the two definitions above. The subject of the science of interpretation is the verses of the Quran in their entirety. Interpretation studies all the verses and words of the Quran. The aim of the science of interpretation is to understand, explain and extract the book of Allah in a useful way in accordance with His purpose in order to reach salvation and happiness in this world and the hereafter.


b) The Birth of the Science of Tafsir:<\/strong>
      As is known, those who always read scientific and philosophical works cannot benefit sufficiently from them unless they reach a certain level of culture. Those who do not have the necessary cultural competence can benefit from these works only through the explanations and interpretations of those who understand and interpret these works well. Classical religious, philosophical and scientific texts can only be understood by those who have a deep knowledge of them. This issue has a special importance for books of divine origin. Moreover, divine books of a religious nature were not revealed for people to not understand them, but to be understood and read.<\/p>\n\n\n\n

 The Quran in particular places a special importance on being read and understood, and does not accept being a collection of words that are read only during worship and then not dwelled upon. The Quran, which is the book of life and does not make a distinction between this world and the hereafter, was revealed to be understood and lived. Unless the Quran is understood well, it is not possible to live by its commands. This is only possible with the explanations and interpretations of those who have sufficient knowledge in the sciences of the Quran. The Messenger of Allah was the first to explain and interpret the Quran to us. In fact, Allah Almighty addressed the Prophet as follows: “<\/strong>O Prophet, convey the message that has been sent down to you from your Lord. If you do not do so, you have not conveyed the message of Allah. Allah will protect you from people.\u201d (Al-Maidah, 67).<\/strong><\/p>\n\n\n\n

The Holy Quran reiterates on various occasions that the main duty of the Prophet is to convey the message. As a matter of fact, it is stated in the Surah An-Nahl: “<\/strong>We have sent down the reminder to you so that you may explain to the people what has been sent down to them, and they may think.\u201d (An-Nahl, 44). <\/strong>It is stated in the Surah Ibrahim as follows: “<\/strong>To whomever We have sent a Messenger, We have sent him only in the language of his people, so that he may explain to them\u2026\u201d (Ibrahim, 24). The birth of the science of interpretation stemmed from such a need.
       Understanding the Quran is a necessity, and Allah Almighty says in this regard:
\u201cWe have sent down to you a blessed book, so that you may ponder over My verses and those who have intellect may take heed therefrom\u201d (Sad, 24).
\u201cDo they not ponder over the Quran or is there a lock on their hearts?\u201d (Muhammad, 24)\u2026\u2026(Taken from \u0130bn-i Kesir, v\/1, p:418-419. A.AZ\u0130Z)<\/strong><\/p>","protected":false},"excerpt":{"rendered":"

a) Tefsir \u0130lminin M\u00e2hiyeti :   \u0130sl\u00e2m terminolojisinde tefsirin tan\u0131m\u0131 \u015f\u00f6yledir : Tefsir;  be\u015ferin takati \u00f6l\u00e7\u00fcs\u00fcnde Kur’an-\u0131 Ker\u00eem’in   Allah’\u0131n murad\u0131 \u00fczerine del\u00e2let etti\u011fi hususlardan bahseden bir ilimdir. (Zerk\u00e2n\u00ee, Menahil el-\u0130rf\u00e2n, I, 471).Seyyid \u015eer\u00eef C\u00fcrc\u00e2n\u00ee Ta’r\u00eef\u00e2t adl\u0131 eserinde tefsiri \u015f\u00f6yle tan\u0131mlar: “Asl\u0131nda tefsir a\u00e7\u0131klama ve izh\u00e2r etmektir. \u015eeriatta ise \u00e2yetin m\u00e2n\u00e2s\u0131n\u0131n durumunu, hik\u00e2yesini ve nazil olu\u015f sebebini […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,450],"tags":[],"class_list":["post-2705","post","type-post","status-publish","format-standard","hentry","category-genel","category-tefsir"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2705","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/comments?post=2705"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2705\/revisions"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=2705"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=2705"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=2705"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}