Truth About Islam

The Nature of Tafsir

What is Tafsir?

Tafsir refers to the body of commentary and explanation provided by Islamic scholars to interpret the Quran. These explanations:

Draw on linguistic analysis, context, and historical events (asbab al-nuzul, or “occasions of revelation”).
Rely on hadiths (sayings of Prophet Muhammad) and reports from early Islamic authorities.

The Quran vs. Tafsir

The Quran: Muslims believe it is the literal and unaltered word of Allah, meant to guide humanity.
Tafsir: Human attempts to explain, interpret, or reconcile the Quran’s meanings. While tafsir aims to clarify ambiguities or provide context, it is not infallible and subject to human limitations.

Theological Problem:

If the Quran claims to be fully detailed (Surah 6:114), why would it require additional human interpretation to clarify its meanings?
Reliance on tafsir suggests the Quran may not always be as self-explanatory as it claims.

2. Quranic Claim of Clarity

The Quran asserts its own clarity in several verses:

Surah 6:114:

“Shall I seek a judge other than Allah, while it is He who has sent down to you the Book explained in detail?”
Surah 41:3:

“A Book whose verses have been detailed, an Arabic Quran for people who know.”
Surah 16:89:

“And We have sent down to you the Book as clarification for all things…”

Tension Between Claim and Reality

If the Quran is already clear and detailed, then tafsir should be unnecessary. Readers should be able to understand the Quran directly without relying on human interpretations.
However, verses like 19:36 show that ambiguities arise, and differences of opinion (e.g., who is speaking) make it clear that interpretation is often needed.

3. The Human Nature of Tafsir

Subjectivity in Tafsir

Tafsir is inherently man’s opinion, shaped by:

Historical Context: Early commentators often interpreted verses in light of their own time and culture.
Linguistic Differences: Interpretations can vary based on how scholars analyze classical Arabic grammar and syntax.
Theological Assumptions: Different sects of Islam (e.g., Sunni, Shia) may interpret the same verse differently to align with their beliefs.

For example:

In Surah Maryam (19:36), tafsir scholars unanimously identify Jesus as the speaker, but this is an interpretation, not an explicit statement in the Quran.

Infallibility of Tafsir?

No tafsir is considered divine or infallible:

The Quran explicitly states: “If it had been from [any] other than Allah, they would have found within it much contradiction.” (Surah 4:82)
Tafsir, being human in origin, is prone to contradictions, disagreements, and errors.

4. What This Means for Surah 19:36

Without Tafsir:

The Quran does not explicitly say who is speaking in verse 36.
A reader relying solely on the text may interpret it as Allah speaking (creating theological issues), Muhammad relaying Allah’s words (contradicting the absence of "Qul"), or Jesus continuing his earlier statement (the most logical conclusion).

With Tafsir:

Classical tafsir overwhelmingly identifies Jesus as the speaker.
However, this reliance on tafsir underscores that the Quran itself does not provide the clarity needed to resolve this issue on its own.

5. Theological Implications

If Tafsir Is Necessary:

The Quran’s claim of being “fully detailed” and “clear” becomes problematic if external human interpretations are required to clarify its meaning.
It raises the question: Does the Quran fulfill its role as a standalone guide, or is it incomplete without tafsir?

If Tafsir Is Just Opinion:

If tafsir is merely human opinion, it cannot definitively resolve theological ambiguities.
This leaves room for multiple interpretations, which can weaken claims of the Quran’s perspicuity and coherence.

Conclusion

Yes, classical tafsir is only man’s opinion, not Allah’s word. While tafsir helps explain ambiguities in the Quran, it inherently lacks the divine authority of the Quran itself. This reliance on human interpretation challenges the Quran’s claim of being fully detailed and clear, especially in verses like Surah Maryam (19:36) where ambiguity arises.