1. Prolegomena Lesson 18 Chapter 12 Principles of exegesis part one Cont. Chapter 9 :Those who denied acting on the literal meaning, their misconceptions and the respond. Chapter 12 types and principles of TAFSEER

2. Those who reject acting on the literal meaning: (some Mohaditheen) cont. Understanding the literal meaning of the Qur’an is not considered interpretation of it, because interpretation is considered uncovering the hidden meaning of the Qur’an. Using the personal opinion to interpret the allegorical verses of the Qur’an is prohibited. The allegorical verses are some in the Qur’an which the literal meaning is unknown, such as the beginning letters of some verses.

3. Conclusion: Referring to the literal meaning of the clear and not allegorical verses of the Qur’an, is permitted. even for the clear verses referring to the literal meaning is permitted after the absence of the attached or detached QAREENAH, from the Qur’an, Hadeeth or the logical evidence. Such is not considered TAFSEER which has the meaning of uncovering the hidden meaning. The difference between the MOTASHABEH and THE ZAHIR, that in the MOTASHABEH both meanings of a word are equally accepted and dropped down, and one cannot prefer one meaning over another without evidence, but in the case of ZHAHIR or apparent literal meaning, there are two meanings one is literal and another is metaphorical, so referring to the literal meaning after the lack of QAREENAH is not as choosing one meaning of MOTASHABEH without any evidence.

4. The life style of the intellectuals: The evidence for the authority or proof ness of the literal meaning is that the intellectuals they rely on the literal meanings unless if the QAREENAH was presented which diverts the meaning to the metaphorical meaning. This practice of the intellectual was performed in front of the infallibles (AS), and none of them condemned or rejected such practice, and if some one claims their rejection then such person will be required to present a strong evidence from them (AS), and since such does not exist, then relying on the apparent meaning of the word of Qur’an is proof. That means the master and the servant both can use this concept to protest on each other if the required meaning was metaphorical or non literal.

5. Chapter 12 Principle of Exegesis: This portion is not from the book but from different resources: Tafsîr, Its Kinds & Principles: Tafsîr (exegesis) of the Qur’an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsîr there would be no right understanding of various passages of the Qur’an.

6. Tafsîr & Ta'wil The word tafsîr is derived from the root 'fassara' - to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsîr is used for explanation, interpretation and commentary on the Qur’an, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. The word mufassir (pl. mufassirûn) is the term used for the person doing the tafsîr, i.e. the 'exegete' or 'commentator'. The word ta'wîl, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation’. In technical language it similarly refers to explanation and interpretation of the Qur’an.

7. Tafsîr in the language of the scholars means explanation and clarification. It aims at knowledge and understandings concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsîr explains the 'outer' (zahir) meanings of the Qur’an. Ta'wîl is considered by some to mean the explanation of the inner and concealed meanings of the Qur’an, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between tafsîr and ta'wîl. In opinion of Sayyid al-Khu’i, tafsir is “seeking clarification of Allah’s will and intention behind the words of His Holy Book. From this attempt, the conclusion may be the same as the reality, or it could be an apparent understood meaning, not necessarily matches the reality.

8. Why Is It Important? There are a number of reasons why tafsîr is of great importance, but the basic reason is the following: Allah has sent the Qur’an as a book of guidance to mankind. Man's purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications. A Warning: Some Muslim scholars have warned against doing tafsîr without any background knowledge which qualifies a person to interpret the Holy Qur'an.

9. Basic Conditions Muslim scholars have laid down certain basic conditions for sound tafsîr. Any tafsîr, which disregards these principles, must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following: The mufassir must: Be sound in belief ('aqîda). Be well-grounded in the knowledge of Arabic and its rules as a language. Be well-grounded in other sciences that are connected with the study of the Qur’an (e.g. 'ilm al-riwâya). Have the ability for precise comprehension. Abstain from the use of mere opinion. Begin the tafsîr of the Qur’an with the Qur’an. Seek guidance from the words and explanations of the Prophet (s) and Infallibles (a.s) Consult the opinions of eminent scholars who followed Ahlul-Bayt (a.s).

10. Grades of Sources of TAFSEER The best tafsîr is the explanation of the Qur’an by the Qur’an. The next best is the explanation of the Qur’an by the Prophet Muhammad (s) and the Infallibles (a.s) If nothing can be found in the Qur’an or in the Sunna of the Prophet (s), one turns to the traditions from the Infallibles (a.s). If nothing can be found in the Qur’an, the Sunna and the reports from the Infallibles, one turns to the jurists/scholars. However, nothing can match the explanation of the Qur’an by the Qur’an and the explanation of the Qur’an by the Prophet (s) and the Infallibles (a.s).