AN OVERVIEW OF TAFSĪR IN AL-ANDALUS

It is a historical fact that Muslims rapidly carried Islam and the Qur'ān to different geographies and cultures through conquests following the period of the Prophet Muḥammad. In this context, al-Andalus represents one of the westernmost and most distinctive regions of early Islamic expansion. According to widely accepted reports, in 711 an army under the command of Ṭāriq b. Ziyād, acting under the authority of Mūsā b. Nuṣayr, conquered the Iberian Peninsula, initiating centuries of Muslim rule in the region.

It is a historical fact that Muslims rapidly carried Islam and the Qur’ān to different geographies and cultures through conquests following the period of the Prophet Muḥammad. In this context, al-Andalus represents one of the westernmost and most distinctive regions of early Islamic expansion.According to widely accepted reports, in 711 an army under the command of Ṭāriq b. Ziyād, acting under the authority of Mūsā b. Nuṣayr, conquered the Iberian Peninsula, initiating centuries of Muslim rule in the region. Over time, al-Andalus became a cente rof rich political, cultural, and scientific activity. Among the various Islamic sciences that flourished in this environment, tafsīr (Qur’anic exegesis)developed with its own distinctive characteristics.This study aims to examine the scientific dimension of tafsīr in al-Andalus, focusing on its main sources,methodological features, and representative scholars.In doing so, it seeks to explore whether Andalusian tafsīr differs from other exegetical traditions and, if so,what constitutes its primary character.As reflected in the field of tafsīr, Arabic became the dominant language in al-Andalus and played a central role in intellectual life. Despite occasional resistance, particularly during the reign of ʿAbd al Raḥmān II, Arabic was widely used and became especially common among the youth. Over time, the Christian population was also deeply influenced by Islamic culture, adopting Arabic as both a written and spoken language alongside their native tongues.

In terms of social structure, although Arabs were relatively few in number,their cultural and intellectual influence remained strong, especially until the decline of the Umayyad state. This influence is also visible in the educational system, where children began their education at an early age,studying the Qur’ān, basic religious knowledge, and Arabic language and poetry. Here, we observe a reflection of the fact that the source of religion is Arabic; it highlights the importance Muslims attach to Arabic forunder standing their religion, the Book,and the Prophet in the most accurate way.Here, we will take a brief look at the existence of tafsīr in al-Andalus, which is rooted in the Arabic language.Proficiency in Arabic is recognized as a primary condition for understanding and interpreting the Holy Qur’an, which stands as the foundational text for all commentators. However, since a scholar and their science cannot be evaluated in isolation from their geography, we emphasize the status and importance of the Arabic language before introducing the tafsīr in al Andalus. It is crucial to note that, in parallel with the spread of Arabic,linguistic studies also made significant progress in the region.In this regard, it is accurate to statet hat works from the East (al-Mashriq)were initially utilized for tafsīr, which is the central subject of our article.Muslims in al-Andalus did not sever their ties with their ancestral lands in the East and maintained a continuous intellectual exchange with the great central Islamic world.Although some sources suggest a specific century forits emergence, it is not possible to determine exactly when tafsīr began to emerge as an independent discipline in al-Andalus. Several factors contribute to this difficulty in periodization. First, in the Islamictradition, scholars were typically competent across the entire spectrum of Islamic sciences; even if a scholar became famous in one specific field, they were often simultaneously recognized as a mufassīr,muḥaddith, and faqīh. Furthermore, the pedagogical structure of the time integrated all Islamic sciences within the teaching circles (ḥalaqāt) in the mosques of Andalusian cities.

The roots of Islamic science in al-Andalus can be traced back to the generation of the Companions (such as Munaysir al-Ifrīqī) and Tābiʿūn (such as Mūsā b. Nuṣayr (d. 97/715) and Hanesh al-Ṣanʿānī (d. 100/718)). These early foundations were significantly strengthened through scientific expeditions to the East, which facilitated a continuous intellectual exchange. Initially, Andalusian tafsīr studies placed heavy emphasis on qirāʾāt (Qur’anic recitations), with pioneering works by scholars such as Abū Amr al-Dānī and Ibn Shurayh shaping the field. This flourishing of knowledge was further bolstered by royal patronage; notably, al-Ḥakam II establish eda legendary library in Qurṭuba (Córdoba),reportedly housing 400,000 volumes. The transmission of tafsīr to the Western Islamic world remained intimately linked to Eastern traditions. Early Andalusian tafsīrs drew heavily upon authority figures such as Ibn ʿAbbās and alTabarī. By the third century of the Hijri calendar,scholars such as Bāqī b. Makhlad (d. 276/889)began producing tafsīr. Although many of these early efforts have not survived, they paved the way for a distinct Andalusian tradition.A notable characteristic of Andalusian tafsīr throughout different periods is the prevalence of the term aḥkām (legal rulings) in titles. This suggests a primary focus on legal verses (āyāt alaḥkām), likely influenced by the social necessity of defining Islamic law in a geography marked by close relations with the Ahl al-Kitāb and the later challenges of the Crusades.

The Golden Age of Andalusian Tafsīr (IV and V Centuries AH) The fourth century AH witnessed a maturing scholarly tradition in al-Andalus, with works reflecting a more diverse range of subjects. Prominent scholars of this period included Abu’l Aswad al-Kattānī, Ahmad b. Ziyād al-Fārisī al-Qayrawānī, and Ibn Āmine al-Qurtubī. Their contributions were instrumental in solidifying the foundations of local exegesis and paved the way for the monumental works of the following century.However, the fifth century is widely regarded as “the backbone” of Andalusian tafsīr. During this period, leading commentators such as Makkī b. Abī Thālib and Abu Bakr Ibn al-Jawzī al-Sabtī produced significant tafsīr works that combined local insights with the classical influences of the earlier Eastern tafsīr, establishing a mature and reference-grade exegetical tradition.In summary, the trajectory of tafsīr in al-Andalus can be viewed in three main stages:1. Emergence: Established as a separate science in the third century AH.2. Maturity: A brilliant period of development during the fifth century AH.3. Peak: Reaching its zenith in the sixth century AH with the works of Ibn Ibn ʿAṭiyya.Methodologically, two primary schools of thought emerged among these renowned commentators. While the works of Ibn Ibn ʿAṭiyya and Abū Hayyān are characterized by a strong emphasis on linguistic analysis, the exegeses of Abū Bakr Ibn al-‘Arabī and al-Qurṭubī are primarily dominated by aḥkām.Statistical data from Fahrasa further highlights the significance of these studies: between the ninth and the twelfth centuries (3-6 AH), approximately 9.4% of the total intellectual production(133 out of 1,405 works) was dedicated to the Qur’ān and its sciences. Remarkably, about half of these works were authored by native Andalusian scholars, underscoring the region’s vital role in the history of Islamic exegesis.

The Sources and Characteristics of Andalusian Tafsīr When we consider the question, “What were the sources of tafsīr in al-Andalus?” it is evident that the sources in the region did not differ from the classical understanding of tafsīr. In relation to the circulation of exegetical works, the most frequently commented upon and transmitted works of tafsīr in al-Andalus were those of ʿAbd al-Razzāq, Yaḥyā b.Sallām, al-Ṭabarī, Ibn ʿAbbās, Ibn ʿAṭiyya, al-Naqqāsh, andal-Zamakhsharī.Characteristics of Andalusian Tafsīr Culture As previously noted, education in al-Andalus prioritized language sciences, such as ṣarf and naḥw, immediately after the study of the Qur’ān. Therefore, a tafsīr style basedon linguistic explanations, alongside narration, became adistinctive feature of the region. Scholars such as Ibn ʿAṭiyyaand Abū Ḥayyān stood out in this regard, successfully combining both riwāyah and dirāyah methods in their understanding of the Qur’ān. According to Kenuni, the tafsīr tradition in al-Andalus canbe summarized in three main points:1. Analyzing the Qur’anic texts in terms of isnād,transmission, and ḥifz, while giving importance to documenting the text of the Qur’ān through these supports.2. Attempting to understand the Qur’ān in terms of i’rāb,naskh, and i’jāz,3. Reflecting on the meaning of the Qur’ān and deducing correct legal rulings.Moreover, most Andalusian commentators served as qadisin their respective regions. Consequently, in their tafsīr, they gave significant importance to aḥkām verses and jurisprudential rulings. They developed their interpretations within the framework of Mālikī fiqh, the most widespread madhhab in the region. As is well known, fiqhī tafsīr is the defining characteristic of the works of Abū Bakr Ibn al’Arabī and al-Qurtubī.

In al-Andalus, tafsīr largely followed the classical tradition,grounded in the Qur’an, the Sunnah, and the views of the Companions and Tābiʿūn, while incorporating dirāyah upon this foundation. Andalusian exegetes emphasized qirāʾāt and linguistic analysis, generally avoiding philosophical,allegorical, and isrāʾīlīyyāt approaches. Sufism was not widely accepted and was occasionally criticized. They also benefited from earlier tafsīr works and primarily focused on narration based exegesis, often utilizing hadith without providing detailed isnād.Ultimately, it is evident that Andalusian commentators did notoperate in isolation from their society; on the contrary, they adopted an interpretive approach deeply rooted in addressing the practical problems of their time. With its profound scholarly accumulation and influential authors, al-Andaluscremains a vital field, inviting further research and examination for anyone interested in the rich history of Qur’anic interpretation.Bibliography Özdemir, Mehmet. “Endülüs” TDV İslam Ansiklopedisi. (İstanbul:TDV Yay., 1995), v. 11, p 211-225.Şentürk, Mustafa. “Endülüs Tefsîr Kültürü.” Journal of Divinity,Faculty of Hitit University 11/21 (2012): 63–70.Arslan, Karaoğlan. “Endülüs Tefsir Mirasına Panoramik BirBakış.” Bayburt 5 (15 Ocak 2017): 11.Karataş, Ali. “Endülüs Tefsir Geleneği ve Müfessir İbn Ebî Zemenîn(324-399/935-1008)”, Atatürk Üniversitesi İlahiyat FakültesiDergisi, sy. 40 (2013), s. 303–307.López, Adday Hernández. “Qur’anic Studies in al-Andalus: An Overview of the State of Research on Qirāʾāt and Tafsīr”, Journal of Qur’anic Studies, c. 19, sy. 3 (2017), s. 74–102.Çalışkan, İsmail. Tefsir Usûlü, 1. cilt (Ankara: Ankara OkuluYayınları, 2017).