Ulum_al_Qur'an

An Introduction to the Sciences of the Qur'an

TAFSIR, ITS KINDS AND PRINCIPLES

The word tafsir is derived from the root 'fassara' – to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsir 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. [See Zarkashi, op.cit., 1, p. 13.] The word mufassir (pl. mufassirun) is the term used for the person doing the tafsir, i.e. the 'exegete' or 'commentator'.

Some Muslim scholars have warned against Tafsir. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: Tafsir, malahim (tales of eschatological nature) and maghazi (tales of the battles)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, p.59.]

Grades of Sources [See Ibn Taimiya, op.cit., p.93.]

If nothing can be found in the Qur'an nor in the sunna of the Prophet, one turns to the reports from the sahaba. [See Ibn Taimiya, op.cit., p.95.]

If nothing can be found in the Qur'an, the sunna and the reports from the sahaba, one turns to the reports from the tabi'un. [See Ibn Taimiya, op.cit., p. 102.]

The interpretation of the Qur'an by the Qur'an is the highest source of tafsir. Many of the questions which may arise out of a certain passage of the Qur'an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir. [Itqan, 11, pp.181-2.]

A case in point is the detailed explanation of 5:2 by 5:4, concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'an by another concerns a question which might arise from Surah 44: 3. It is explained in Surah 97: 1:

'We sent it down during a blessed night' (44: 3).

'We have indeed revealed this in the lailat al-qadr' (97: 1).

A third example is the explanation of Surah 2:37 by Surah 7:23:

'Then learnt Adam from his Lord words of inspiration, and his Lord turned towards him, for He is Oft-Returning, Most Merciful' (2: 37).

'Our Lord! We have wronged our own souls. If Thou forgive us not, and bestow not upon us Thy mercy, we shall certainly be lost' (7: 23).

There are numerous examples of explanation of the Qur'an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'an. Suyuti has given a long list of explanations of the Qur'an by the Prophet sura by sura. [Itqan, 11, pp. 191-205.]

'And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .' (2: 187).

Narrated 'Adi b. Hatim: I said: 'O Allah's Apostle! What is the meaning of the white thread distinct from the black thread? Are these two threads?' He said: 'You are not intelligent, if you watch the two threads'. He then added, 'No, it is the darkness of the night and the whiteness of the day'. [Itqan 11. pp. 191-205.]

Tafsir by sahaba

[For a brief summary on early Tafsir see al-Sawwaf, 'Early Tafsir', in Ahmad, K. and Z. 1. Ansari. Islamic Perspectives. Leicester, 1979, pp.l35-45.]

Abdullah b. 'Abbas (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsir. [A book entitled tanwir al-miqbas min Tafsir Ibn Abbas (Beirut, n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go back to Ibn 'Abbas. On the question of authenticity, see al-Sawwaf, op.cit. p. 140.] He has been called 'tarjuman al-qur'an', the interpreter of the Qur'an. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet's wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsir, he is also given the credit for having emphasised one of the basic principles of 'ilm al-tafsir which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'an ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyutl. [Itqan 1 pp.120-33.]

'So celebrate the praises of your Lord, and ask for His forgiveness. Verily! He is the one who accepts the repentance and forgives' (110: 3).

Narrated Ibn 'Abbas: 'Umar used to make me sit with the elderly men who had fought in the battle of Badr. Some of them felt it (did not like that) and said to 'Umar: 'Why do you bring in this boy to sit with us, while we have sons like him?' 'Umar replied 'Because of what you know of his position' (i.e. his religious knowledge). One day 'Umar called me and made me sit in the gathering of those people, and I think that he called me just to show them (my religious knowledge). 'Umar then asked them in my presence: 'What do you say about the interpretation of the statement of Allah'. 'When comes help of Allah, and the conquest . . .' (110: 1). Some of them said: 'We are ordered to praise Allah and ask for His forgiveness, when Allah's help and the conquest (of Makka) comes to us'. Some others kept quiet and did not say anything. On that 'Umar asked me: 'Do you say the same, O Ibn 'Abbas?' I replied: 'No'. He said: 'What do you say then?' I replied: 'That is the sign of the death of Allah's apostle which Allah informed him of. Allah said: '(O Muhammad) when comes the help of Allah (to you against your enemies) and the conquest (of Makka) (which is the sign of your death) - you should celebrate the praises of your Lord and ask for His forgiveness, and He is the One who accepts the repentance and forgives' (110:1-3). On that 'Umar said: 'I do not know anything about it other than what you have said'. [Bukhari, Vl, No. 494.]

Narrated 'Ata': When Ibn 'Abbas heard: 'Have you not seen those who have changed the favor of Allah into disbelief?' (14: 28). He said: 'Those were the disbelieving pagans of Makka. [Bukhari Vl No. 222.]

Mujahid, the best known among them, is reported to have gone through the Qur'an thrice with Ibn 'Abbas and to have asked him about the 'when' and 'how' of each verse that had been revealed. [Taimiya p. ;102.]

A complete book of tafsir by Mujahid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surti. [Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.]

Humaid b. Qais Makki reported: I was with Mujahid and we were circumambulating the house (Ka'ba). A man came and asked whether the fasts of penalty of an oath should be observed continuously or severally. Humaid replied that if he liked he could observe them severally too! But Mujahid said: Not severally, for the reading of 'Ubayy b. Ka'b is thalathi ayyamin mutatabi'at, i.e. to fast three days continuously'. [Muwatta Malik, No. 617.]

Tafsir bi’l-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihad based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihad, and was also approved by the Prophet, e.g. when he sent Mu’adh bin Jabal to Yemen. [Mishkat al-masabih, op.cit., II, p.794: (Arabic), Vol. 2, No. 3737.]

'From Ibn ‘Abbas: Allah's messenger said: "He who says (something) concerning the Qur'an without knowledge, he has taken his seat of fire" ‘. [Ibn Taimiya, p.105, from Tirmidhi, who says it is hasan sahlh.]

• That no one should say of the Qur'an what is not from the sahaba or tabi’un.
• That no one should say of the Qur'an what he knows to be otherwise. [Sabuni.tibyan,p.174.]

The obvious meaning of the hadith is that one should not say something about the Qur'an without having the proper knowledge, the sources of which have already been explained. [The Qur'an explained by the Qur'an, by the Prophet, by the Companions. By the tabi’un. by sound ijtihad.]