Tafsir, ilme az ulumi islomist, ki dar asosi zarurati fahm va daryofti mani va manzuri oyoti Quron va sharhu bayoni mushkiloti on ba vujud omad. Kalimai «tafsir»-ro donishmandon az reshai «fasr» ishtiqoq shuda
meshumorand, ki az «safr» (yo «safara») tabdil shudaast va dar har du surat ba manii kashf va bardoshtani parda yo pushishe az rui chize meboshad, bo in tafovut, ki «fasr» dar kashfi botink va manavk va «safr»-dar kashfi zohir va moddi ba kor meravad. Inchunin kalimai «tafsir» dar zaboni arabi manii barrasii (tashkhis)-i peshobi bemorro niz dorad. Vale hamchun istiloh ba manii sharhu bayoni mazmunu maqsadi oyoti Quron va kushishi daryofti manzuri Parvardigor dar onho istifoda shudaast. Aliasgari Halabi zimni barrasii manii in istiloh nazdi ulamoi peshina, dar tarife az khud chunin mefarmoyad: «Tafsir» ilmest, ki az maniyu nazmi Quron (irtiboti oyot bo hamdigar) ba qadri toqati bashari va ba hasbi on chi qavoidi zaboni arabi iqtizo dorad bahs mekunad.»
Manzur az tafsir sharhu bayoni gustardatari mazmunu maqsadi mundarij dar oyoti Quron, bayoni mavqeiyati nuzuli oyat, kashfu ezohi ishorot va ramuzhoi on ast, na daryofti asrori ilohy. Hulosa, tafsir ilmest az ulumi quroni (va yo khud maorifi islomy), ki jihati fahmidani manii oyoti Qurony, shinokhti daqiqtari ahkom va hikmathoi on, asbobi nuzul, yane sharoitu sababi furu fristoDa shuDani oyathoi quroni ba vujud omadaast.
Va ammo manii lugavii tavil dar lafzi arab ba ogoz bargardonidani chizest va ba manii istilohii on taqriban murodifi tafsir ast, tanho ba iddaoi beshtar, yane daryofti manivu manzuri botinii oyoti Quron, ki aksar nazdi botiniho, ahli shia (ismoiliya va ahli tasavvuf) mashhur ast.
Illati paydoishi ilmi tafsir va tavili Quron iborat az on bud, ki pahn gardidani islom berun az marzi Jaziratularab, dar bayni aqvomu milali mukhtalifulzabon va farhang va hamchunin ba meyori afzudani fosilai zamony va makony az davroni Paygambar pas az margi u zarurati sharhu bayon va tavzehi maonii mundarija dar oyoti Quron har chi beshtar ba miyon meoyad. Nogufta namonad, ki chunin ehtiyojro hatto zamoni dar hayot budani Muhammad (s)khudi arob niz doshtaand va chun Paygambar (s) dar hayot bud in mushkilotro az U suol mekardand va tafsiri onro meshunidand vale pas az margi U chunin imkonyat namond. In ast, ki ba tadrij ilmi nave az ulumi qurony dar domani maorifi islom ba vujud omad.
Zimnan boyad guft, ki dar barobari tafsir yo khud shokhahoe az on chun donish yo ilme bo nomi «asbobi tanzil» va «naskh va mansukh» niz ba vujud omad, ki hadafi avvalini on chunon ki guftem muayyan namudani sharoiti nuzuli oyot va suraho boshad, hadafi duvumin muayyan namudani hamon oyathoe budand, ki dar sharoiti khose nozil gardida va sipas, bad az zamone ba Rasuli Hudo (s) oyati digare bar ivazi on oyot nozil shudand. Zarurati shinokhti hamin oyatho, va donistani kadom oyat bar ivazi on omadaast ehtiyoj ba ilmi shinokhti naskh va mansukh va ilmi asbobi tanzil va tafsiri Quronro ba vujud ovard.
Paydoish va tashakkuli ilmi tafsir va tashakkul va takomuli sunnat vobasta bud. Dar avval sunnatro tafsiri Quron menomidand. YAne oyathoi Quron dar asosi hadishoe, ki dar on khudi Paygambari islom in yo on oyati Quronro sharhu bayon namudaast tafsir karda meshudaand.
MUHOLIFAT BO TAFSIR
Agar guem, ki asli aksari ikhtilofoti aqidaviyu mazhabk va ilohiyotk dar islom az in yo on nav tafsiri Quron sarchashma giriftaand, khatoe nakardaem. Nakhust, ahli tashayu az tariqi tafsiru tavili Quron alayhi mukholifoni khud muboriza kardaand. Ikhtilofi mutakallimin; jabriya va qadariya, mutazila va ashariya va maktabhoi digari diny-falsafy niz dar zaminai tafsirhoi gunoguni Quron buda ast. SHoyad az in ru, iddae az ulamo va sahobahoi Paygambar (s) mukholifat ba tafsiri Quron, alalkhusus tafsir ba rayro kardaand. Tibqi rivoyot khalifai duyum Umar sakht ba tafsiri Quron ba ray mukholif budaast. Guzashta az in hadisi marufe niz hast, ki dar on az qavli Payombari islom (s) omadaast:
Quronro ba rayi khud tafsir kunad, agar chi ba voqeiyat rasida boshad, podoshe namebarad va agar duchori ishtiboh shavad, joygahash az otash oganda khohad bud».
Ammo dar Quron oyote niz hastand, ki dalolat ba mujoz budani tafsiri Quron az tarafi barguzidagon (rosikhin)- ro mekunand. Az jumla:
«Hej namedonad tavili onro ba juz Alloh va barguzidagon dar ilm». /Surai Oli Imron,oyati 7/. Dar har surat mukholifat bo tafsiri Quron ba ray ba manii tafsiri ba khosti khud va baroi ba isbot rasondani manzuri khud, tafsiri ozod budaast na ba manii umuman mukholifat bo tafsir.