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	== Encyclopaedia of the Qurʾān ==		== Encyclopaedia of the Qurʾān ==

	Exegesis of the Qurʾān: Classical and Medieval		Exegesis of the Qurʾān: Classical and Medieval (2/99-124)

	;Article Table of Contents		;Article Table of Contents
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	;Etymology and significance of the Arabic words tafsīr, taʾwīl, and related terms		;Etymology and significance of the Arabic words tafsīr, taʾwīl, and related terms
	The Arabic word tafsīr means the act of interpreting, interpretation, exegesis, explanation, but also connotes an actual commentary on the Qurʾān. The term is used for commentaries on scientific or philosophical works, being in this last case equivalent to sharḥ, "explanation," which is reserved primarily for profane purposes such as commentaries on poetry and on philological, grammatical and literary works, etc. (cf. Gilliot, Sharḥ; Rippin, Tafsīr [in er, xiv], 236). ¶ Although tafsīr with no other qualification refers in most cases to a qurʾānic interpretation or commentary, its origin is not Arabic. The verb fassara, "to discover something hidden," is a borrowing from Aramaic, Syriac or Christian-Palestinian (peshar, pashshar, see foreign vocabulary). The same verb is also found in Jewish-Aramaic. Accordingly, it cannot be determined whether Arabs (q.v.) or Muslims took the word over from the Jews or from the Christians (Fraenkel, Die arämäischen Fremdwörter, 28; Hebbo, Fremdwörter, 277-9; Horovitz, Jewish proper names, 74; Jeffery, For. vocab., 92).		The Arabic word tafsīr means the act of interpreting, interpretation, exegesis, explanation, but also connotes an actual commentary on the Qurʾān. The term is used for commentaries on scientific or philosophical works, being in this last case equivalent to sharḥ, "explanation," which is reserved primarily for profane purposes such as commentaries on poetry and on philological, grammatical and literary works, etc. (cf. Gilliot, Sharḥ; Rippin, Tafsīr [in er, xiv], 236). ¶2/100/1¶ Although tafsīr with no other qualification refers in most cases to a qurʾānic interpretation or commentary, its origin is not Arabic. The verb fassara, "to discover something hidden," is a borrowing from Aramaic, Syriac or Christian-Palestinian (peshar, pashshar, see foreign vocabulary). The same verb is also found in Jewish-Aramaic. Accordingly, it cannot be determined whether Arabs (q.v.) or Muslims took the word over from the Jews or from the Christians (Fraenkel, Die arämäischen Fremdwörter, 28; Hebbo, Fremdwörter, 277-9; Horovitz, Jewish proper names, 74; Jeffery, For. vocab., 92).

	The emergence of the word tafsīr as a technical term is unclear. It occurs as a hapax legomenon in q 25:33: «They do not bring to you any similitude, but what we bring to you [is] the truth, and better in exposition (wa- aḥsana tafsīran).» This unique attestation is in a polemical context (see polemic and polemical language), giving the assurance that any opposition to Muḥammad (q.v.) by the unbelievers (see belief and unbelief) will be countered by divine assistance. Some of the qurʾānic commentators have proposed here an etymology by metathesis (tafsīr/ tasfīr, "unveiling," or takshīf, «uncovering;» Suyūṭī, Itqān, iv, 192). It seems doubtful, however, to see in this verse the origin of tafsīr as a technical term (Wansbrough, qs, 154 f.).		The emergence of the word tafsīr as a technical term is unclear. It occurs as a hapax legomenon in q 25:33: «They do not bring to you any similitude, but what we bring to you [is] the truth, and better in exposition (wa- aḥsana tafsīran).» This unique attestation is in a polemical context (see polemic and polemical language), giving the assurance that any opposition to Muḥammad (q.v.) by the unbelievers (see belief and unbelief) will be countered by divine assistance. Some of the qurʾānic commentators have proposed here an etymology by metathesis (tafsīr/ tasfīr, "unveiling," or takshīf, «uncovering;» Suyūṭī, Itqān, iv, 192). It seems doubtful, however, to see in this verse the origin of tafsīr as a technical term (Wansbrough, qs, 154 f.).
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	The Moroccan Ṣūfī Ibn ʿAjība (d. 1224/1809) composed a four-volume commentary, entitled al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd, "The outstretched sea regarding the exegesis of the glorious Qurʾān," in which he distinguishes between the classical textual intepretation (ʿibāra) and the allusions (ishārāt), especially to the saints (Michon, Ibn ʿAdjība).		The Moroccan Ṣūfī Ibn ʿAjība (d. 1224/1809) composed a four-volume commentary, entitled al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd, "The outstretched sea regarding the exegesis of the glorious Qurʾān," in which he distinguishes between the classical textual intepretation (ʿibāra) and the allusions (ishārāt), especially to the saints (Michon, Ibn ʿAdjība).

	As for the Ottoman period, mention should be made of the allegorical commentary, al-Fawātiḥ al-ilāhiyya wa l-mafātīḥ al-ghaybiyya, "The divine openings and the secret keys," of al-Nakhjuwanī (d. 920/1514 in Āqshehir of today’s Turkey; Brockelmann, gal, S ii, 320-1). The most celebrated commentary of this period is the ten-volume Rūḥ al-bayān, "The spirit of clarity," composed by Ismāʿīl Ḥaqqī al-Brūsawī (d. 1137/1725), which is a classical commentary along with a mystical exegesis. He often quotes al-Taʾwīlāt al-najmiyya and Persian mystical poetry (Kut, Ismāʿīl Ḥaḳḳī). The thirty-volume Rūḥ al-maʿānī, "The spirit of the significations," begun by Maḥmūd al-Ālūsī (1270/1854) and finished by his son (cf. H. Péres, Ālūsī; Dhahabī, Mufassirūn, i, 352-62), is also a classical commentary, reserving at the same time considerable room for mystical interpretation.¶		As for the Ottoman period, mention should be made of the allegorical commentary, al-Fawātiḥ al-ilāhiyya wa l-mafātīḥ al-ghaybiyya, "The divine openings and the secret keys," of al-Nakhjuwanī (d. 920/1514 in Āqshehir of today’s Turkey; Brockelmann, gal, S ii, 320-1). The most celebrated commentary of this period is the ten-volume Rūḥ al-bayān, "The spirit of clarity," composed by Ismāʿīl Ḥaqqī al-Brūsawī (d. 1137/1725), which is a classical commentary along with a mystical exegesis. He often quotes al-Taʾwīlāt al-najmiyya and Persian mystical poetry (Kut, Ismāʿīl Ḥaḳḳī). The thirty-volume Rūḥ al-maʿānī, "The spirit of the significations," begun by Maḥmūd al-Ālūsī (1270/1854) and finished by his son (cf. H. Péres, Ālūsī; Dhahabī, Mufassirūn, i, 352-62), is also a classical commentary, reserving at the same time considerable room for mystical interpretation.¶2/121/1¶

	;Conclusion		;Conclusion

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