Islamic theology is divided into myriad of
schools and branches, and each of the schools' comments on the Quran with their own point of view.
Sunni 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. 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. 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.
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. Unlike his teacher, he also engaged with an analysis of the exegetical material. However, the works of both Ibn Taimiyya and Ibn Kathir were not widespread in the premodern period. 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. This is close to the ''tafsir 'ilmi'' (scientific interpretation of the Quran), which claims that the
Quran miraculously predicted scientific discoveries. Although this trend has existed prior to the modern era, its popularity is new. Nonetheless, this approach still faces a lot of opposition among Muslims. 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.
Shi'ite s of
Qom; The high class scholars in Iran who have the authority
to interpret the Quran in
Shia Islam used assertive titles such as
Hujjat al-Islam, Ayatollah, Ayatollah Al-Uzma and gained
tutelage over people and the administration Tafsirs by Shia Muslims similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia
tafsirs include expounding of the concept of
imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with
Ali, and the heavier authority put on interpretations attributed to
The Twelve Imams. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia
tafsirs are influenced by
Mu'tazili thoughts as well, specifically on the theological issues. Some of the important examples of Shia
mufassirs and their
tafsir are
Al-Tibbyan Fi Tafsir al-Quran by
Shaykh Tusi (460/1067) and ''
Majma al-Bayan lif'ulum al-Quran'' by
Shaykh Tabarsi (d. 548/1153).
Mu'tazila The
Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of
tafsir. Secondly, the large Mu'tazilite
tafsir at-Tahdib fi tafsir al-Quran by
al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars.
Sufi It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A
hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations especially when interior meaning is against exterior one. Esoteric interpretations are found mainly in
Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the
Isma'ili sect. But Muhammad and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. These are generally not independently written, however, they are found in the books of Sufis. Among the most significant Sunni Sufi tafsirs are: • ''Tafsir al-Quran al-'Azim'' by
al-Tustari (d. 283/896) • ''Haqa'iq al-Tafsir'' by
al-Sulami (d. 412/1021)
Edip Yüksel, Layth Saleh al-Shaiban, and Martha Schulte-Nafeh wrote
Quran: A Reformist Translation, an English translation and commentary of the Quran. Yüksel is a follower of
Rashad Khalifa.
Ghulam Ahmed Perwez wrote
Mafhoom-ul-Quran, translated into English as
Exposition of the Holy Quran.
Tafsīr-ilmī (scientific interpretation) in 1969.
Rima Ariadaeus, one of many
rilles on the surface of the Moon, has been claimed on Internet forums to be evidence of the splitting of the Moon. Hundreds of Quranic verses deal with natural phenomena and the inclination of man to approach nature and its signs. For some in modern times, this has been interpreted as encouraging scientific inquiry. Starting in the 1970s and 80s, the idea that the Quran possesses scientific facts only discovered centuries later became popularized as in
ijaz (miracle) literature, also called "
Bucailleism". According to author
Ziauddin Sardar, the
ijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded". Enthusiasts of the movement argue that among the miracles found in the Quran are "everything, from
relativity,
quantum mechanics,
Big Bang theory,
black holes and
pulsars,
genetics,
embryology, modern
geology,
thermodynamics, even the
laser and
hydrogen fuel cells". As of 2008, both Muslims and non-Muslims have disputed whether there actually are "scientific miracles" in the Quran. Muslim critics of the movement include Indian Islamic theologian Maulana
Ashraf Ali Thanwi, Muslim historian
Syed Nomanul Haq,
Muzaffar Iqbal, president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser.
Taner Edis wrote many Muslims appreciate technology and respect the role that science plays in its creation. As a result, he says there is a great deal of Islamic
pseudoscience attempting to reconcile this respect with religious beliefs. This is because, according to Edis, true criticism of the Quran is almost non-existent in the Muslim world. While Christianity is less prone to see its Holy Book as the direct word of God, fewer Muslims will compromise on this idea – causing them to believe that scientific truths must appear in the Quran. == See also ==