It is not appropriate for a seeker of knowledge who is in the stage of studying the foundational levels of linguistic sciences to try to study tafsir directly. Studying tafsir before reaching a serious level in many sciences is not a productive endeavor. In the most serious madrasa programs in the Ottoman era, the science of tafsir was the last science to be studied. Attempting to undertake a serious study of tafsir without having a certain degree of share, especially in morphology (sarf), syntax (nahw), rhetoric (balagha), and Arabic literature, will not go beyond reading an annotated translation (meâl). In fact, there is an opportunity to benefit more from a high-quality annotated translation. In addition to linguistic sciences, a good level in the methodology of Islamic jurisprudence (usul al-fiqh) and a certain level in theology (kalam) and jurisprudence (fiqh) are also necessary. Similarly, a certain level of acquaintance with the sciences of hadith, both in terms of transmission (riwaya) and comprehension (diraya), is a prerequisite. Otherwise, let alone following the implicit references in the discussions, even grasping the crux of the dispute (mahall al-niza’) and the aspects of signification (wajh al-dalala) can be very difficult. In short, it can be said that it is unproductive for students of Islamic sciences to engage in tafsir readings during the first 3-5 years of their serious educational journey. The only exception is that one might partially benefit from a tafsir like al-Jalalayn or a book like al-Durr al-Masun merely for the purpose of applying a little of what has been learned in Arabic language sciences. Or, simplified (muyassar) tafsirs can be utilized for a general familiarity with the contents and basic meanings of the Qur’an. A serious tafsir lesson or study, however, should be undertaken after having covered a great deal of ground in the pursuit of knowledge.

Without a high-level background in syntax, rhetoric, and Arabic literature, it seems impossible to judgmentally (tahqiqan) evaluate the debates of the exegetes (mufassirun). As in all other sciences, in the science of tafsir as well, a true seeker of knowledge does not have the right to regard the debates and examinations they encounter merely upon blind imitation (taqlid). A seeker of knowledge must strive to evaluate the examinations and deductions of the scholars by themselves according to their scholarly capacity, and to investigate the aspects of signification on their own. In this context, a seeker of knowledge must not heed unfortunate claims such as, “Syntax enough to decipher the phrase is sufficient” or “Rhetoric enough to recognize concepts and rules is sufficient.” In order to eat at the table of the scholars, it is imperative to study the sciences they studied at the level they studied them. We are not talking about putting a plate of food on that table. To achieve that, after the stage of studying, a seeker of knowledge must dedicate 15-20 years to the relevant science, just like those scholars did, and spend many years toiling within the literature of that science.