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Ulum_al_Qur'an
An Introduction
to the Sciences of the Qur'an
Ahmad von Denffer
Introduction
CHAPTER 1: The Qur'an and Revelation
CHAPTER 2 : Transmission of the Qur'anic Revelation
CHAPTER 3 : The Qur'an in Manuscript and Print
CHAPTER 4: Form, Language and Style
CHAPTER 5 : Understanding the Text
CHAPTER 6 : Interpreting the Tex
CHAPTER
6 : Interpreting the Text
TAFSIR, ITS KINDS
AND PRINCIPLES
Tafsir (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
tafsir there would be no right understanding of various
passages of the Qur'an.
Tafsir and Ta'wil
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'.
The word ta'wil, 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.
Tafsir in the language of the scholars
means explanation and clarification. It aims at knowledge
and understanding concerning the book of Allah, to explain
its meanings, extract its legal rulings and grasp its
underlying reasons. Tafsir explains the 'outer' (zahir)
meanings of the Qur'an. Ta'wil 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 Tafsir and ta'wil.
Why is it
Important?
There are a number of reasons why Tafsir
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
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.]
By this is meant that there is much
exaggeration and unsound material in these fields, but it
does not mean that neither of them ought to be considered.
This is clear from another version of the same verdict, in
which the word isnad is used for 'basis'.
Basic Conditions
Muslim scholars have laid down certain
basic conditions for sound Tafsir. Any Tafsir, 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 ('aqida).
- Well-grounded in the knowledge of Arabic and its rules
as a language.
- Well-grounded in other sciences that are connected
with the study of the Qur'an (e.g. 'ilm al-riwaya).
- Have the ability for precise comprehension.
- Abstain from the use of mere opinion.
- Begin the Tafsir of the Qur'an with the Qur'an.
- Seek guidance from the words and explanations of the
Prophet.
- Refer to the reports from the sahaba.
- Consider the reports from the tabi'un.
- Consult the opinions of other eminent scholars.
Grades of Sources
[See
Ibn Taimiya, op.cit., p.93.]
The best Tafsir 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, who, as Shafi'i explained,
acted according to what he understood from the Qur'an.
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.]
However, nothing can match the
explanation of the Qur'an by the Qur'an and the explanation
of the Qur'an by the Prophet.
Kinds of Tafsir
Tafsir may be divided into three basic
groups: [This classification has been borrowed from Sabuni,
tibyan, p.63. See also Qattan, op.cit. section 25.]
- Tafsir bi-l-riwaya (by transmission), also known as
Tafsir bi-l-ma'thur.
- Tafsir bi'l-ra'y (by sound opinion; also known as
tafsir bi-l-diraya, by knowledge).
- Tafsir bi-l-ishara (by indication, from signs).
Tafsir bi-l-riwaya
By this is meant all explanations of the
Qur'an which can be traced back through a chain of
transmission to a sound source, i.e.:
- The Qur'an itself.
- The explanation of the Prophet.
- The explanation by Companions of the Prophet (to some
extent).
Naturally, the explanation of the Qur'an
by the Qur'an and the explanation of the Qur'an by the
Prophet are the two highest sources for tafsir, which cannot
be matched nor superseded by any other source. Next to these
rank the explanations by the sahaba, since the sahaba were
witnesses to the revelations, were educated and trained by
the Prophet himself and were closest to the period of the
first Muslim umma. Of course all reports of explanations by
the Prophet or by a sahabi must be sound according to the
science of riwaya as in 'ulum al-hadith.
The Qur'an
explained by the Qur'an
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).
Which night is this blessed night, in
which the Qur'an was sent down?
'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).
These 'words of inspiration' are
explained by the Qur'an as follows:
'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).
The Qur'an
explained by the Prophet
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.]
Here one example may suffice:
'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.]
Next, after explanation of the Qur'an by
the Qur'an and of the Qur'an by the Prophet himself, ranks
the explanation of the Qur'an by the sahaba. Among them, the
following were best known for their knowledge of and
contribution to the field of tafsir: Abu Bakr, 'Umar, 'Uthman,
'All (not much has been reported from them), Ibn Mas'ud, Ibn
'Abbas, 'Ubay b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'arl,
'Abdullah b. Zubair.
Ibn 'Abbas
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.]
The following is an example of tafsir
from a sahabl, namely Ibn 'Abbas, confirmed by 'Umar:
'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.]
Another short example is:
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.]
Tafsir by Tabi'un
There are many more persons from among
the tabi�un known for their preoccupation with tafsir,
because many more people had embraced Islam and the need for
knowledge about the Qur'an had increased manifold. Also, the
Prophet himself and many of his Companions were no longer
available to give this guidance, and therefore greater
efforts had to be made to satisfy this need for proper
understanding of the book of Allah.
Of the mufassirun from among the
tabi�un one distinguishes three groups, according to their
origin and area of activity:
- Those from Makka.
- Those from Madina.
- Those from Iraq.
The Makkan Group
According to many scholars, this group of
mufassirun from among the tabi�un are the most
knowledgeable in tafsir, because they learnt about it from
'Abdullah b. 'Abbas. They are many in number, and among the
best known out of many others are Mujahid (d.104/722), 'Ata'
(d.114/732) and 'Ikrima (d.107H).
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.]
Example:
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.]
The Madinan Group
The mufassirun among the tabi�un from
Madina had many Companions as their teachers, among the best
known being 'Ubay b. Ka'b. The following are some of the
well-known Qur'an exegetes among them: Muh. Ammad b. Ka'b
al-Qarzi (d.117/735), Abu-l 'Alliya al-Riyahl (d.90/708) and
Zaid b. Aslam (d.130/747).
The Iraq Group
There were also many mufassirun among the
tabi�un in Iraq. Their principal teacher was Ibn Mas'ud.
Their main centres were Basra and Kufa. The best known among
them are: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda'
(d.63/682) and Ibrahlm al-Nakha'i. (d.95/713).
Summary
Nothing can excel the tafsir of the
Qur'an by the Qur'an. This is followed by sound reports
about the Prophet's explanation of the revelation.
Whatever is sound and genuine in the
explanation of the Qur'an by the sahaba and the tabi�un
may not be rejected, but the following principles are to be
observed:
- Sound reports must be distinguished from unsound ones,
for many views have been falsely attributed to some
sahaba and tabi�un (especially to Ibn 'Abbas and
Mujahid, the most renowned ones among them), which
cannot be traced back to them when the isnad is
investigated. Those reports must of course be rejected.
- Material from the ahl-al-kitab, in particular the
Jewish traditions (isra�iliyat) [For details, see
below, p. 133.] must be sorted out and evaluated.
- Material which crept in due to theological,
philosophical, political and other considerations, must
be sorted out and evaluated (such as e.g. some Shi'a
attributions to 'Ali, or 'Abbasid attributions to Ibn 'Abbas,
etc.).
- False material purposely introduced by the enemies of
Islam must be distinguished from sound material.
Tafsir bi'l-ra'y
The second kind of tafsir, after tafsir
bi'l-riwaya, is the so-called tafsir bi'l-ra'y. It is not
based directly on transmission of knowledge by the
predecessors, but on the use of reason and ijtihad.
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.]
Tafsir bi'l-ra'y on the other hand has
been declared haram on the basis of the following hadith:
'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.]
However this hadith has been explained in
two ways:
- 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.]
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