Usool at-Tafseer Part 1 (Introduction & Tafseer) By Abu Ameenah Billal Philips
Usool at-Tafseer (The Fundamental Principles of
Qur’aanic Interpretation)
Dr. Abu Ameenah Bilal Philips
INTRODUCTION
The title of this book, Usool at-Tafseer (lit. The Fundamental Principles of Qur’aanic Interpretation), essentially refers to the branches of knowledge which are necessary to provide an accurate interpretation of the Qur’aanic texts, such as Arabic grammar and syntax, Arabic literature and Qur’aanic sciences (‘uloom al-Qur’aan). Familiarity with modern fields of learning, like the pure sciences and social sciences, is also necessary for a commentator in this era to make the Qur’aanic explanations relevant to modern human society. Usool at- Tafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure that interpretations are not merely the result of human whims and fancies. These subjects were traditionally mentioned in the books of usool al-fiqh (The Fundamental Principles of Islaamic Law) and the introductions to the classical books of Tafseer. Among the most well known early works dedicated to the subject of Usool at-Tafseer is a treatise called Muqaddimah fee Usool at-Tafseer,1 done by the outstanding scholar of the 13th century CE, Ibn Taymeeyah.2 Of the latter day works, that of the Indian scholar, ‘Abdul-Hameed al-Faraahee, is perhaps the most notable. He entitled his work, at-Takmeel fee Usool at-Ta’weel.3 The more commonly used term, ‘uloom al-Qur’aan, refers to all the fields of knowledge which serve to elucidate the Qur’aan or which are derived from it. Included among them are knowledge of tafseer (exegesis), qiraa’aat (recitations), ar-rasmul-‘Uthmaanee (the ‘Uthmaanic script), i‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan), asbaab an-nuzool (reasons for revelation), an-naasikh wal-mansookh (abrogating and abrogated verses), i‘raab al-Qur’aan (Qur’aanic grammar), ghareeb al-Qur’aan (unusual Qur’aanic terms), religious rulings, and Arabic language and literature.4
During the era of book compilation, many books were written in the various areas of ‘uloom al-Qur’aan. Concern was first focused on the field of tafseer, since all the various Qur’aanic sciences are utilized in it. Among the early writers of the 8th century CE were Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and 1 It was translated by Dr. M. Abdul Haq Ansari for Imaam Ibn Sa‘ood Islamic University in Riyadh and later reprinted in England by Al-Hidaayah Press under the title, An Introduction to the Principles of Tafseer.
2 Born 661 AH/1262 CE; died 728 AH/1327 CE.
3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.
4Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 16.
Wakee‘ ibn al-Jarraah. Their tafseers were collections of the opinions of the Prophet’s companions (sahaabah) and their students (taabi‘oon). They were followed by Ibn Jareer at-Tabaree (d. 310 AH), whose Tafseer is considered the greatest, as he was the first to analyze the opinions and choose the strongest; and he analyzed the grammatical constructions and deduced rulings from the verses.
Concern for tafseer has continued until the present day, producing a large variety of methodologies for Qur’aanic elucidation. As for the other areas of ‘uloom al-Qur’aan, among the leading 9th century
writers were ‘Alee ibn al-Madeenee (Imaam al-Bukhaaree’s teacher), who wrote on Asbaab an-Nuzool, and Aboo ‘Ubayd al-Qaasim ibn Salaam, who wrote on abrogation. The leading scholar of the 10th century to write on the unusual constructions of the Qur’aan was Aboo Bakr as-Sijistaanee, while the 11th century scholar, ‘Alee ibn Sa‘eed al-Hoofee, produced a work on its grammatical
constructions in general. In the 12th century, the leading scholar to write on Mubhamaat al-Qur’aan (Qur’aanic Ambiguities) was Abul-Qaasim ‘Abdur- Rahmaan as-Sabeelee. He was followed by Ibn ‘Abdis-Salaam, who wrote on Qur’aanic metaphor (majaaz al-Qur’aan), and ‘Alamud-Deen as-Sakhaawee, who wrote on the recitations in the 13th century.5 The scholars who wrote during this period sought to comprehensively cover the topics they focused on. Consequently, those who wrote on ghareeb al- Qur’aan, for example, would mention every single word in the Qur’aan which was strange or of ambiguous meaning; and those who compiled works on metaphors would investigate every type of word or phrase in the Qur’aan which had allegorical meanings, and so on in the various branches of Qur’aanic fields of learning. The vastness of the works made it impossible for any single individual to master all fields, even if he spent his whole life and utilized all his energy. As a result, later scholars longed for the evolution of a new science which would act like an index or directory for all these fields. This became the field officially known as ‘uloom al-Qur’aan. Although there is no record of any scholars writing or attempting to write a compilation of this type before the 10th century, it was collected in the intellects of the leading early scholars. The biography of Imaam ash-Shaafi‘ee (d. 820 CE) contains an incident which amply illustrates this point. When he was accused of being the leader of the ‘Alawee sect in Yemen and was brought in shackles and chains before Caliph Haroon ar-Rasheed6 in Baghdaad, the Caliph asked him about his knowledge of
5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 24-25.
6 Ruled 786-809 CE.
Allaah’s scripture. Imaam ash-Shaafi‘ee replied, “About which of Allaah’s scriptures do you enquire, O Ameerul-Mu’mineen? For Allaah has revealed many scriptures.” Ar-Rasheed replied, “Excellent answer. However, I am asking about the Book of Allaah which was revealed to my cousin Muhammad (r).” Imaam ash-Shaafi‘ee said, “The fields of knowledge concerning the Qur’aan (‘uloom al- Qur’aan) are many. Are you asking about the muhkam and the mutashaabih, or taqdeem (advancement) and ta’kheer (delay), or naasikh and mansookh, or about... or about...?” So ar-Rasheed raised questions about a number of different fields of Qur’aanic knowledge, and Imaam ash-Shaafi‘ee’s answers for each question astounded the Caliph and those present.7 The first specialized work on ‘uloom al-Qur’aan recorded in the index of authors, Fihrist Ibn Nadeem, is the 10th century work, al-Haadee fee ‘Uloom al- Qur’aan, by Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). It was written in 47 volumes, however, no copies have reached us.8 The next oldest is al-Burhaan fee
Tafseer al-Qur’aan9 by ‘Alee ibn Ibraaheem ibn Sa‘eed, better known as al- Hoofee (d. 330 AH). The original text was in 30 volumes, of which 15 are available in manuscript.10 The text is not a systematic compilation of the sciences of ‘uloom al-Qur’aan, but follows the tafseer format in which the author introduces the various branches of ‘uloom al-Qur’aan where relevant. In the 12th century, Ibn al-Jawzee (d. 597 AH) wrote two books in the field called Funoon al-Afnaan fee ‘Uyoon‘Uloom al-Qur’aan and al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. The first has been printed. The second remains in manuscript at Daar al-Kutub al-Misreeyah in Egypt. The 13th century witnessed
two more works, Jamaal al-Qurraa’ by ‘Alamud-Deen as-Sakhaawee (d. 641 AH), and al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez,11 by Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (d. 775 AH). Badrud-Deen az-Zarkashee (d. 794 AH) wrote his classic, entitled al-Burhaan fee ‘Uloom al-Qur’aan, in the 14th century. It has been published.12 He was followed in the 15th century by Muhammad ibn Sulaymaan al-Kaafeejee (d. 873 AH) and
7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 25.
8 ‘Ulum al-Qur’an, p. 6.
9 Shaykh az-Zarqaanee mistakenly entitled it, al-Burhaan fee ‘Uloom al-Qur’aan, in his book
Manaahil al-‘Irfaan, vol. 1, p. 27-8. See the encyclopedic index of authors and their works, Kashf
ath-Thunoon, vol. 1, p. 242, for reference to the correct title of al-Hoofee’s work.
10 It is available in Daar al-Kutub al-Misreeyah, Egypt.
11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.
12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa al-
Baabee al-Halabee Press, 2nd edition in 1972 (1391 AH).
Jalaalud-Deen al-Balqeenee, who identified fifty different types of Qur’aanic sciences in his book, Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom. In the same century, Jalaalud-Deen as-Suyootee (d. 911 AH) wrote two books in the field of ‘uloom al-Qur’aan. He entitled the first, finished in 872 AH, at-Tahbeer fee ‘Uloom at-Tafseer. It consists of one slim volume, but touches on 102 different fields of Qur’aanic sciences. He later combined and condensed the fields to 80, which he then elaborated upon in his work, Kitaab al-Itqaan fee ‘Uloom al- Qur’aan.13 The latter text became the standard source book in the study of ‘uloom al-Qur’aan for later generations of scholars. For the next three centuries the field of ‘uloom al-Qur’aan saw little development. However in the 20th century, a new flurry of writing began with Shaykh Taahir al-Jazaa’iree’s 300-page work entitled, at-Tibyaan fee ‘Uloom al- Qur’aan.14 In the mid twentieth century, a number of professors at al-Azhar University wrote concise texts on the subject of ‘uloom al-Qur’aan for their respective colleges. Some of these were later published. Among the more notable is Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan15 written for students in the College of Da‘wah wal-Irshaad by Shaykh Muhammad ‘Alee Salaamah.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan,17 a two volume work of over 1000 pages was written by Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, former lecturer of ‘uloom al-Qur’aan and ‘uloom al-Hadeeth in the College of Islaamic Disciplines (usool ad-Deen). In the latter part of the 20th century, a number of excellent works have been written in the field by university professors like Mabaahith fee ‘Uloom al-Qur’aan by Subhee as-Saalih, Mabaahith fee ‘Uloom
al-Qur’aan by Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem18 by Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan,19 by Muhammad Aboo Shahbah, and Lamahaat fee ‘Uloom al-Qur’aan20 by Dr. Muhammad ibn Lutfee as-Sabbaagh.
13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 27-30.
14 Published in Egypt by al-Manaar Press in 1915 (1334 AH) under the title, at-Tibyaan li ba‘d al-
Mabaahith al-Muta‘allaqah bil-Qur’aan.
15 Published under the title, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.
16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 31.
17 Published in Egypt by Daar Ihyaa al-Kutub al-‘Arabeeyah, 3rd ed., 1953.
18 Published in Beirut by Daar al-Qalam Press, 1971.
19 Published in Egypt in 1973.
20 Published in Beirut by al-Maktab al-Islaamee, 3rd ed., 1990.
1
TAFSEER OF THE QUR’AAN
he Qur’aan, God’s final book of revelation to man, represents the primary
source of the principles which constitute the way of life known as Islaam.
The passages of the Qur’aan contain advice and guidance in the form of laws,
parables, stories, and arguments for those who choose to believe in God and the
Day of Judgment. Hence, a believer’s success and happiness in this life and the
next largely depend on his understanding, internalization, and application of the
concepts contained in the Book. However, the depth of comprehension of the
Qur’aan’s meanings will vary from individual to individual due to natural
differences in intelligence. This variation existed even among the sahaabah
(companions of Prophet Muhammad (r), in spite of the Qur’aan’s clarity of
expression and its revelation in seven different dialects. Moreover, Allaah, the
Most Wise, chose to place generalities in the Qur’aan, some of which He later
explained in its other verses, while some he explained only to the Prophet (r).
The Prophet (r) knew and understood the Qur’aan completely because Allaah
had chosen him as its vehicle and explained it all to him. Hence, Allaah said in
one verse:
“Verily, collecting the Qur’aan (for you) and reciting it (to you) is
My21 responsibility, so when I read it to you, listen to it. Then it is
upon Me to explain it.”22
Therefore, it was the Prophet’s job to explain the Qur’aan to his followers by his
actions, as well as his statements. Allaah stated this in the Qur’aan:
“I have revealed the Reminder (Qur’aan) to you (O Muhammad) so
that you may explain to people what has been revealed to them.”23
Consequently, the sahaabah all turned to the Prophet (r) whenever possible
during his lifetime for the tafseer (explanation, understanding, interpretation) of
the Qur’aan. For example, Ibn Mas‘ood related that when the following verse was
revealed:
“Those who believe and do not obscure their faith with transgression
(thulm), for them there is security, and they are rightly guided,”24
some of the companions became distressed, because the general linguistic
meaning of thulm covers any kind of wrong, major or minor, and none of them
21 Literally, ‘Our.’ The ‘royal We’ is barely used in English, but it is a common feature of Arabic
speech, used to indicate the importance of the speaker. It is my standard practice to translate this
‘We’ as ‘I,’ since the literal translation is a frequent cause of confusion for English speakers.
22 Soorah al-Qiyaamah (75):17-9.
23 Soorah an-Nahl (16):44.
24 Soorah al-An‘aam (6):82.
were free from error. However, when they approached the Prophet (r) about it,
he replied,
“ It is not as you all think. It is no more than what Luqmaan said to his son,
‘Verily, shirk (associating partners with God) is the greatest form of
thulm.’25”26
Thus the Prophet (r) clarified for them that the broader meaning of thulm was not
intended in the first verse; rather it was used to refer to shirk.
In this incident, the Prophet (r) explained the Qur’aan by the Qur’aan,
demonstrating the first step in the divinely ordained method of understanding and
interpretation of the Qur’aan that was established for all generations of Muslims
until the Day of Resurrection. After the Prophet’s death, the sahaabah turned to
those among themselves who were more gifted in understanding the Qur’aan and
who had been able to spend more time with the Prophet (r) for interpretation and
explanation of the Qur’aan.
Among the sahaabah who became the most noted for their ability to make
tafseer of the Qur’aan are the following: The four Righteous Caliphs,27 the
Prophet’s wife, ‘Aa’ishah bint Abee Bakr, Ibn Mas‘ood, Ibn ‘Abbaas, Ubayy ibn
Ka‘b, Zayd ibn Thaabit, Aboo Moosaa al-Ash‘aree, ‘Abdullaah ibn az-Zubayr,
Anas ibn Maalik, ‘Abdullaah ibn ‘Umar, Jaabir ibn ‘Abdullaah, and ‘Abdullaah
ibn ‘Amr ibn al-‘Aas.28 Within the space of twenty-five years after the Prophet’s
death, the sahaabah carried Islaam to all corners of the known world, toppling in
the process the great empires of Persia and Byzantine. Wherever the Muslim
armies stopped their advance, some of the sahaabah would settle and begin
teaching those who came into Islaam the recitation and interpretation of the
Qur’aan. For this reason, the knowledge of tafseer spread throughout the Muslim
realm, and centers of Qur’aanic learning sprung up everywhere. Among the
people who gathered around the sahaabah were some outstanding individuals
who remained their students and absorbed their knowledge. These students
became known as taabi‘oon. Each sahaabee carried with him a portion of
25 Soorah Luqmaan (31):13.
26 Sahih Muslim, vol. 1, p. 72, no. 226.
27 Aboo Bakr as-Siddeeq, ‘Umar ibn al-Khattaab, ‘Uthmaan ibn ‘Affaan, and ‘Alee ibn Abee
Taalib.
28 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 239.
knowledge, some of which overlapped with that of others and some of which did
not. Consequently, some of the students traveled to other Islaamic centers to study
under other sahaabah, while others stayed with their teachers until their deaths.
Schools of Tafseer
The most notable centers of tafseer which evolved during this period were
those of Makkah, Madeenah, and ‘Iraaq. In Makkah, the tafseer school of Ibn
‘Abbaas became the most prominent. ‘Abdullaah ibn ‘Abbaas was considered to
be the greatest tafseer scholar among the sahaabah. He reported that once the
Prophet (r) hugged him and prayed for him as follows,
“O Allaah, give him a deep understanding of the religion and make him skilled in
interpretation.” 29
‘Abdullaah ibn Mas‘ood, the great scholar among the sahaabah, was reported to
have conferred on him the title, “Tarjumaan al-Qur’aan,”30 “Translator of the
Qur’aan.” The most famous students of Ibn ‘Abbaas were Mujaahid ibn Jabr,
‘Ikrimah (the freed slave of Ibn ‘Abbaas), Sa‘eed ibn Jubayr, Taawoos ibn
Keesaan al-Yamaanee, and ‘Ataa ibn Abee Rabaah.31
In Madeenah, the most noted school of tafseer was that of Ubayy ibn Ka‘b,
who was considered by most of his contemporaries as the top reciter of the
Qur’aan. Ubayy was also the first person chosen by the Prophet (r) to record the
revelation of the Qur’aan.32 The Prophet (r) was reported to have said to him,
“Verily, Allaah, the Most Great and Glorious, has commanded me to recite to
you, ‘Lam yakunillatheena kafaroo.’ (Soorah al-Bayyinah).” When Ubayy
29 Collected by Ahmad (al-Musnad, no. 2274). A version mentioning only the first half of the
Prophet’s supplication on his behalf is reported in Sahih Al-Bukhari, vol. 1, p. 106, no. 145, and
Sahih Muslim, vol. 4, pp. 1320-1, no. 6055.
30 Collected by al-Haakim and by Ibn Sa‘d in at-Tabaqaat. See Siyar al-A‘laam an-Nubalaa’, vol.
3, p. 347.
31 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 242. It is interesting to note that all of these great
scholars were former slaves.
32 According to al-Waaqidee. Quoted in Al-Isaabah fee Tamyeez as-Sahaabah. Perhaps he meant
in Madeenah.
asked if Allaah had mentioned him by name, the Prophet (r) told him yes, and
Ubayy cried.33 Ubayy’s most notable students were Zayd ibn Aslam, Aboo al
‘Aaliyah, and Muhammad ibn Ka‘b al-Qurathee.34
In ‘Iraaq, Ibn Mas‘ood headed the most prominent school of tafseer.
‘Abdullaah ibn Mas‘ood, the sixth person to enter Islaam,35 was among the top
reciters of the Qur’aan. The Prophet (r) himself praised his recitation saying,
“Whoever wishes to recite the Qur’aan in the tender manner in which it was
revealed should recite it as Ibn Umm ‘Abd (Ibn Mas‘ood) does.” 36 As for his
knowledge of tafseer, Ibn Mas‘ood said, “By the One besides Whom there is no
other god, I know where and why every verse of Allaah’s book was revealed.”37
Among the many students of Ibn Mas‘ood who later became scholars in their
own right were al-Hasan al-Basree, ‘Alqamah ibn Qays, Masrooq, al-Aswad ibn
Yazeed, and ‘Aamir ash-Sha‘bee.38
Transmission of Tafseer
During this period, tafseer was taught by narration. That is, the sahaabah
who headed schools of tafseer would quote the sayings of the Prophet (r) which
explained the meanings of verses, or explain the historical context in which the
verses were revealed, or they would quote verses of pre-Islaamic poetry which
explained the meaning of some words that were no longer in common use. After
the era of the sahaabah, their students, the taabi‘oon, continued to teach by
narration in much the same way that they had learned. However, some of them
also began narrating along with their tafseers tales from Jewish and Christian
sources to further explain certain passages of the Qur’aan.
33 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 5, p. 97, no. 154) and Muslim (Sahih
Muslim, vol. 4, p.1313, no. 6031).
34 Mabaahith fee ‘Uloom al-Qur’aan, p.339.
35 Sifah as-Safwah, vol.1, p. 395.
36 Reported by ‘Umar, Ibn Mas‘ood and other sahaabah and collected by Ahmad, Ibn Maajah
(vol. 1, p. 77, no. 138), al-Haakim and others. Authenticated by al-Albaanee in Saheeh al-Jaami‘
as-Sagheer, vol. 2, p. 1034.
37 Sahih Muslim, vol. 4, p. 1312, no. 6023.
38 Mabaahith fee ‘Uloom al-Qur’aan, p. 339.
It should be noted that some compilation of tafseer took place during the era
of the taabi‘oon. The most noteworthy example is that of Mujaahid ibn Jabr (642-
722 CE/40-103 AH), a student of Ibn ‘Abbaas. Mujaahid compiled the earliest
known tafseer ; however, no copy of his work has reached us. The significance of
Mujaahid’s tafseer can be appreciated from his following statement, “I read the
whole Qur’aan to Ibn ‘Abbaas three times. During each reading, I stopped at the
end of every verse and asked him about whom and why it was revealed.”39
Towards the end of the Umayyad dynasty,40 the systematic compilation of
tafseer began. The scholars of hadeeth began compiling the sayings and actions of
the Prophet (r) in chapters according to their subject matter, and the chapter on
tafseer was one of them. Some of these scholars paid special attention to the
narration of tafseer attributed to the Prophet (r), the sahaabah and the taabi‘oon.
The foremost among them were Yazeed ibn Haaroon as-Salamee (d. 737 CE/118
AH), Shu‘bah ibn al-Hajjaaj (d. 777 CE/160 AH), Sufyaan ibn ‘Uyaynah (d. 814
CE/198AH), ‘Abdur-Razzaaq ibn Hammaam (d. 827 CE/211 AH), and ‘Abd ibn
Humayd (d. 864 CE/250 AH).41 However, no tafseer of the complete Qur’aan
took place at this time.42
Near the end of the ninth century CE, the field of tafseer evolved into an
independent Islaamic science. This generation of scholars was the first to compile
tafseers of the Qur’aan according to the order of the written text. The earliest
tafseer to reach us was authored by Ibn Jareer at-Tabaree (839-923 CE/225-310
AH), who comes from this era. Other tafseers were written by Ibn Maajah (d. 886
CE/272 AH), Ibn Abee Haatim (d. 939 CE/327 AH), Ibn Hibbaan (d. 980 CE/369
AH), al-Haakim (d. 1014 CE/404 AH), and Ibn Mardawayh (d. 1020 CE/410
AH).43 All of these scholars were also famous for compilations of hadeeth, most
of which have reached us intact. Occasionally, tafseers were attributed to scholars
of the previous generation, known as atbaa‘ at-taabi‘een (the students of the
taabi‘oon). These tafseers also mentioned the legal rulings deduced from the
verses and the breakdown of grammatical constructions where necessary.
Although the next generation of scholars followed the same general format as
their predecessors, many of them deleted the chains of narration from their
39 Collected by Ibn Nu‘aym in Hilyah al-Awliyaa’ and by Ibn ‘Asaakir. See Siyar al-A‘laam an-
Nubalaa’, vol. 4, p. 450.
40 The Umayyads were overthrown in 132 AH (750 CE).
41 The most accessible hadeeth collection on tafseer for the English-speaking reader is volume six
of Sahih Al-Bukhari.
42 Mabaahith fee ‘Uloom al-Qur’aan, pp.340-1.
43 Ibid., p.341.
tafseers, leaving only the names of the sahaabah or taabi‘oon and their
interpretations; for example, Bahr al-’Uloom by Aboo al-Layth as-Samarqandee
(d. 983 CE/372 AH). Great stress was placed on literary forms and grammatical
constructions in many of these tafseers. The various forms of recitation, without
their chains of narration, were also recorded and used as explanations of the text.
However, they also included in their tafseers a vast number of anonymous
statements and opinions without any mention of who made them. Consequently,
many of these tafseers are confusing. Accurate accounts and interpretations were
mixed with inaccurate ones without any distinction between them.
In addition, the door of tafseer according to personal opinion was opened.
Works of tafseer soon began to reflect various trends of thought in Muslim
society. By the eleventh and twelfth centuries, the major works of Greek
philosophy and science that had been translated in the previous centuries began to
have an effect on all of the various Islaamic fields of study. Philosophical schools
of thought like that of the Mu‘tazilees (Rationalists) had evolved which boldly
threatened pure Islaamic thought. Tafseers full of philosophical and scientific
terminology, like al-Kash-shaaf of az-Zamakhsharee (1075-1144 CE/467-538
AH) or Mafaateeh al-Ghayb of Fakhrud-Deen ar-Raazee (1149-1210 CE/544-606
AH), and tafseers expressing the thoughts of various heretical sects also appeared
during this period. For example, the Twelver Shee‘ah tafseer of Mullah Muhsin
al-Kaash made the verses of the Qur’aan speak of twelve infallible imaams, the
imaginary walaayah (governorship) of the Prophet’s son-in-law ‘Alee and the
claimed apostasy of all of the Prophet’s companions except a handful; and the
Soofee tafseer of Ibn al-‘Arabee (d. 1240 CE/638 AH) made Qur’aanic verses
voice his pantheistic ideology of Allaah being all and all being Allaah.44
There was also a trend towards specialization among the Islaamic scholars,
resulting from the evolution of Islaamic learning into a multiplicity of disciplines.
Consequently, tafseers like those of al-Jassaas (917-980 CE/304-369 AH) and al-
Qurtubee (d. 1273 CE/671 AH) concentrated on the deduction of fiqh (Islaamic
law) from the Qur’aanic passages according to their respective math-habs
(schools of fiqh). Likewise, ath-Tha‘labee, who specialized in tales of ancient
44 Muhammad ibn ‘Alee ibn Muhammad ibn al-‘Arabee was from Andalus (Spain), but he
travelled extensively and died in ‘Iraaq. A prolific writer, he authored some 300 books, the most
famous being al-Futoohaat al-Makkeeyah and Fusoos al-Hikam. He wrote nine different tafseers
of the Qur’aan, among them Tarjumaan al-Ashwaaq, for which he wrote a number of
commentaries.
history, authored al-Jawaahir al-Hisaan fee Tafseer al-Qur’aan, in which he
gathered all of the narrations about the ancients, regardless of their authenticity.45
Tafseers of this era and subsequent generations contained a mixture of truth
and falsehood, some valuable material and much that was worthless. Eventually,
tafseer based on personal opinions completely superseded tafseer based on
authentic narration. The authors of these tafseers stretched the meanings of the
verses to affirm the thoughts and ideas of their respective sects or schools and
rebut those of others. Thus, the primary role of tafseer, that of explaining religious
instruction contained in the verses, was lost. The tafseer scholar Jalaalud-Deen
as-Suyootee (d. 1505 CE/910 AH) noted the following:
I have seen approximately ten different opinions concerning the tafseer of the
verse:
“Not the path of those on whom is [Your] anger nor those who have
gone astray,”46
in spite of the fact that the Prophet (r) and his companions (sahaabah) and
their students (taabi‘oon) all related that the verse referred to none other than
the Jews and the Christians. And (one of the early scholars) Ibn Abee Haatim
said concerning this verse, “I know of no disagreement among the scholars of
tafseer about it.”47
Some of the scholars of this and later periods confined themselves to making
abridgements of earlier works while others were satisfied to write footnotes for
earlier works. It should also be noted that in spite of the deviation and stagnation
which afflicted the field of tafseer, as well as all of the Islaamic sciences, there
were a number of great scholars who held high the banner of pure Islaamic
45 At-Tafseer wa al-Mufassiroon, vol. 1, pp. 145-8.
46 Soorah al-Faatihah (1):7.
47 Quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 345.
thought. Thus, it should not be surprising to find that the most highly acclaimed
tafseer of all times was produced by a scholar of this time, Tafseer al-Qur’aan al-
‘Atheem by al-Haafith ibn Katheer (d. 1373 CE/774 AH).
In this century, a new form of tafseer has evolved in which the authors have
tried to apply the passages of the Qur’aan to the needs of the twentieth century.
For example, tafseers like Tafseer al-Manaar, started by Muhammad ‘Abduh (d.
1905 CE) and completed up to Soorah Yoosuf by his student Muhammad Rasheed
Ridaa,48 or Fee Thilaal al-Qur’aan by Syed Qutb point out the Qur’aanic
foundations for human society, legislation, and scientific theories.
Both these tafseers have their critics. ‘Abduh was interested in reforming
Muslim societies to meet the challenge of the west, and he called for the
abandonment of taqleed as the starting point for that reform. He stressed the need
for approaching the Qur’aan fresh, unencumbered by past inter-pretations of it.
Neither he nor Ridaa would look at anyone else’s tafseer until they had finished
writing their own tafseers of a particular passage.49 In his zeal to accommodate
scientific theories, ‘Abduh interpreted angels as being synonymous with natural
forces, which led him to a symbolic interpretation of the story of Aadam and
Iblees.50 His student denied that the Prophet (r) performed any miracles other
than conveying the Qur’aan. Both he and his student rejected a number of
hadeeths reported by al-Bukhaaree and Muslim, claiming that they were weak.51
Ridaa was, however, more learned in hadeeth than ‘Abduh and relied on hadeeths
more than him.52 Both of them gave their intellects great freedom to interpret as
they saw fit. Syed Qutb lived at a time when the Islaamic caliphate had just been
abolished. The Islaamic world had been divided into small countries with legal
systems that were the product of European colonialism. He felt a deep outrage at
Islaamic societies’ abandonment of the Sharee‘ah in ruling their affairs. His
interpretations of the meaning of tawheed focused on Allaah’s sole right to
formulate the laws for the rule of human society. His stress of this point led to the
48 Muhammad Rasheed (dtook notes from ‘Abduh’s tafseer lectures, then wrote them up in his
own words, and published them with his approval in his magazine al-Manaar. ‘Abduh died after
having completed from Soorah al-Faatihah until verse 126 of Soorah an-Nisaa’, then his student
continued until his own death in 1935. (Lamahaat fee ‘Uloom al-Qur’aan, p. 321.)
49 Lamahaat fee ‘Uloom al-Qur’aan, p. 322, and at-Tafseer wa al-Mufassiroon, vol. 2, 598-9.
50 Tafseer al-Manaar, vol. 1, p. 167, quoted in at-Tafseer wa al-Mufassiroon, vol. 2, p. 611.
51 At-Tafseer wa al-Mufassiroon, vol. 2, pp. 615-7, 628.
52 Lamahaat fee ‘Uloom al-Qur’aan, pp. 321-2.
neglect of other aspects of tawheed and of the dangers posed by forms of shirk
other than shirk in legislation. He seems to have actually been confused about the
difference between tawheed al-ulooheeyah and tawheed ar-ruboobeeyah.53 His
critics also say that he laid the seeds for today’s modern takfeer movements with
his blanket condemnation of contemporary Islaamic societies as having nothing to
do with Islaam, and with his praise of revolutionary movements in Islaamic
history.54 Despite these shortcomings, he presented a vigorous Islaamic critique of
the flaws of secularism and the European civilization that spawned it at a time
when most Muslims were apologetic about Islaam.
Tafseer and Ta’weel
The words tafseer and ta’weel were considered synonyms by the early
generations of Muslims; however, in the centuries following the era of the
taabi‘oon and their students (9th and 10th centuries CE/3rd and 4th centuries
AH), the term ta’weel took on a new meaning with new and dangerous
implications. Consequently, it is necessary for us to look at these terms in their
original context, as well as their later usage.
The word tafseer, which comes from the verb fassara, literally means an
explanation or an exposition, as in the verse,
“For any parable they bring, I will bring you the truth and a better
explanation (tafseeran).”55
However, in Qur’aanic sciences, this term is defined as a branch of knowledge by
which the Qur’aan is understood, its meanings explained, and its points of law
and wisdom derived.56
On the other hand, the word ta’weel, which comes from the verb awwala,
literally means interpretation. When the word ta’weel is used in the context of a
command, it means its execution or implementation, as in the hadeeth reported
by ‘Aa’ishah in which she said, “Allaah’s Messenger (r) used to implement
53 See Fee Thilaal al Qur’aan, vol. 4, pp. 1846 and 1852.
54 See Adwaa’un Islaameeyah ‘alaa ‘Aqeedah Syed Qutb wa Fikrih, pp. 43-5, 60-104.
55 Soorah al-Furqaan (25):33.
56 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 174.
(yata’awwal) the Qur’aan by saying in rukoo‘ (bowing) and sujood (prostration)
[during salaah],
‘Glory be to You, O Allaah, our Lord, and Praised are You. O Allaah, forgive
me’.” 57
She was referring to the Prophet’s execution of Allaah’s command in the verse,
“Glorify Your Lord and ask His forgiveness, for verily, He is Oft-
Forgiving.” 58
When ta’weel is used in reference to news or information, it refers to its
occurrence, as in the verse,
“Verily, I have brought them a book of knowledge—and explained it
in detail—a guide and a mercy for the Believers. Are they only waiting
for the occurrence (ta’weelahu) (of what is in the Book)?”59
That is, Allaah ridicules those who do not accept revelation by asking them if they
are foolishly awaiting the occurrence of the final hour and its signs, the Judgment,
Paradise, and the Hellfire, when it will be too late.
57 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 1, p. 434, no. 781) and Muslim (Sahih
Muslim, vol. 1, pp. 255-6, no. 981).
58 Soorah an-Nasr (110):3.
59 Soorah al-A‘raaf (7):52-3.
However, when the word ta’weel is used in reference to recorded speech, it
refers to its explanation or interpretation, as in the verse:
“It is He who revealed the Book to you. In it are clear verses which are
the essence of the Book and others which are obscure. As for those
whose hearts are twisted, they follow what is obscure seeking to sow
discord and searching for its interpretation (ta’weelahu).”60
Hence, the early scholars of tafseer used the words tafseer and ta’weel
interchangeably. For example, Ibn Jareer at-Tabaree, in his tafseer, commonly
introduced each section with the phrase, “The opinion concerning the ta’weel
(explanation) of the statement of the Exalted.”61
In later centuries, when deviant and heretical explanations abounded, the term
ta’weel was used by the scholars of that time to justify them and give them an air
of legitimacy. They defined ta’weel as the shifting of an expression from its
obvious meaning to one of its likely meanings due to its context;62 that is, the
interpretation of a passage by other than its obvious meaning for whatever reason
a scholar considered relevant. For example, scholars of this period under
Mu‘tazilee (Rationalist) influence explained away the word ‘hand’ in the
following verse, which refers to an oath taken by the sahaabah:
60 Soorah Aal ‘Imraan (3):7.
61 Lamahaat fee ‘Uloom al-Qur’aan, pp.123-4.
62 Mabaahith fee ‘Uloom al-Qur’aan, p. 326.
“Allaah’s hand is above their hands.”63
They interpreted it as being Allaah’s help and support for the simple reason that,
as they put it, Allaah could not possibly have a hand. This ‘ta’weel’ was based on
the false premise that the attribution of a hand to Allaah automatically implied
concep-tualizing Him in human form. However, in the same way that referring to
Allaah as a living being (al-Hayy) does not in any way make Him humanlike,
because His life is in no way like our life, referring to Allaah’s hand as a real hand
does not make Him humanlike, for his hand is in no way like our hands. It should
be noted, however, that the affirmation by Ahl as-Sunnah wa al-Jamaa‘ah that
Allaah has a real hand does not mean that they understand His hand to be a body
part.64
The Method of Tafseer
The Qur’aan is the last book of divine revelation sent to man, and Allaah has
promised to protect it from any distortion or loss. He said in the Qur’aan:
“Verily, I have revealed the Reminder (Qur’aan) and verily I will
preserve it.”65
Its written and recited forms have been preserved without even the slightest
change for over fourteen hundred years, as has been mentioned in previous
63 Soorah al-Fat-h (48):10.
64 See Sharh al‘Aqeedah at-Tahaaweeyah, by Abul-‘Izz al-Hanafee, p. 220: “However, it may not
be said about these attributes [i.e., the hands, eyes and face of Allaah] that they are organs, limbs,
instruments or essential components, because Allaah is the Unique, the One Who needs no one but
is needed by all. He can not be conceived of as being composed of components, whereas ‘limbs’
and ‘organs’ carry the connotation of divisibility.”
65 Soorah al-Hijr (15):9.
chapters. This cannot be said about the Gospel of Prophet Jesus (r), nor the books
of the Old Testament attributed to earlier prophets, nor any other scripture
revealed by Allaah. However, Allaah’s protection of the Qur’aan did not stop
there; He also safeguarded the original meaning. If the protection of the Qur’aan’s
meaning had not taken place, deviants would have turned the Book of Allaah into
a jumble of symbols, riddles and codes open to a multiplicity of interpretations,
and its original meaning would have been lost. Allaah preserved the meaning of
the Qur’aan by explaining some of its generalities within the Qur’aan itself and by
entrusting the tafseer of the remainder to His Messenger, Muhammad ibn
Abdillaah (r) (570-632 CE).
The sahaabah (companions) were taught to seek their understanding of the
Qur’aan first from the Qur’aan itself, then from the explanations and applications
of the Prophet (r) and from their own intimate understanding of the language of
the Qur’aan. After the Prophet’s death, those who entered Islaam as new converts
depended first upon the Qur’aan to explain itself, then they depended on the
sahaabah to explain the Qur’aan to them. The sahaabah would inform their
students among the taabi‘oon of the circumstances in which the verses were
revealed, the interpretation given by the Prophet’s statements and his actions, and
finally they would explain the meanings of some words which may not have been
familiar or which may have had a different meaning to Arabs outside of the
Arabian Peninsula. With the passing of the era of the sahaabah, the scholars
among the taabi‘oon shouldered the grave respon-sibility of conveying the
original meanings of the Qur’aan to the next generation of Muslims exactly as
they had received them. It was the third generation after the Prophet (r) which
began the process of gathering and recording the various narrations of tafseer
from the taabi‘oon.
From the above-mentioned methodology of the Prophet (r) and his
companions and that of the early generations of Muslim scholars which followed
them, the following steps have been deduced by orthodox scholars as being the
necessary conditions for making correct tafseer of the Qur’aan:
1. Tafseer of Qur’aan by Qur’aan
There are many places in the Qur’aan where questions are asked in order to
catch the mind of the reader and subsequently answered to increase the impact of
the concept in question. In other places, general statements are made and then
later explained in order to vary the modes of presentation and encourage readers
and listeners to reflect more. This self-explanatory process is referred to as tafseer
of the Qur’aan by Qur’aan. Allaah chose to clarify what He intended by revealing
other explanatory verses. For example, Allaah asks,
(ÇËÈ ä-Í‘$©Ü9$# $tB y71u‘÷Šr& !$tBur ÇÊÈ É-Í‘$©Ü9$#ur Ïä!$uK¡¡9$#ur )
“By the heaven, and by at-Taariq (the Knocker or Night
Approacher)—and what will make you understand what at-Taariq
is?”
He then answers His question in the next verse:
(ÇÌÈ Ü=Ï%$¨W9$# ãNôf¨Y9$# )
“It is the piercing star.”66
Allaah also states in the Qur’aan:
“O you who believe...beasts which are herded have been made
halaal for you except what will be recited to you.”67
Two verses later He details the exceptions to the general rule:
66 Soorah at-Taariq (86):1-3.
67 Soorah al-Maa’idah (5):1.
“Animals that died without being slaughtered, blood, pork, animals
sacrificed for other than Allaah, animals strangled to death, killed by
a blow or by falling from a height, killed by goring, or partially eaten
by wild animals are forbidden to you.”68
Another example can be seen in the verse in which Allaah describes Himself,
saying:
“Sight cannot encompass Him.”69
This verse implies that Allaah will not be seen in either this world or the next.
However, Allaah later describes the believers in the next life as:
“Gazing at their Lord,”70
and he says about the disbelievers:
68 Soorah al-Maa’idah (5):3.
69 Soorah al-An‘aam (6):103.
70 Soorah al-Qiyaamah (75):23.
“Verily, they will be veiled from their Lord on that day.”71
Therefore, before seeking an explanation or interpretation elsewhere, the Qur’aan
must be relied upon to explain itself, for Allaah knows best what He intended.
2. Tafseer of Qur’aan by the Sunnah
On many occasions, the Prophet (r) added further clarification to various
verses of the Qur’aan. Allaah had entrusted the job of explaining the Qur’aan to
the Prophet (r). This trust was expressed in the Qur’aan in no uncertain terms,
“I have revealed the Reminder (Qur’aan) to you (O Muhammad) so
that you may explain to the people what has been revealed to them.”72
“I have only revealed the Book to you (O Muhammad) in order that
you clarify for them the things about which they differ.”73
The sahaabah understood this clearly and always turned to the Prophet (r) for
clarification whenever they were in doubt about the meaning of any of the
Qur’aanic passages. In fact, most of the fine details of salaah, zakaah, sawm,
hajj, inheritance laws, etc. were explained either by the Prophet’s statements or
practical demonstrations and applications (the Sunnah). Thus, the Prophet’s
explanations of Qur’aanic passages are referred to as the tafseer of the Qur’aan by
the Sunnah. For example, in Soorah al-Faatihah, the Prophet (r) explained that
“al-maghdoobi ‘alayhim” (those on whom is Allaah’s anger) are the Jews, and
71 Soorah al-Mutaffifeen (83):15.
72 Soorah an-Nahl (16):44.
73 Soorah an-Nahl (16):64.
“ad-daalleen” (those astray) are the Christians.74 On one occasion he recited the
verse:
( ;o§qè% ‘iÏB OçF÷èsÜtGó™$# $¨B Nßgs9 (#r‘‰Ïãr&ur )
“Prepare for them whatever force you are able to.”75
He then said,
( أَلاَ إِ ن اْلقُ و َ ة ال ر مي أَلاَ إِ ن اْلقُ و َ ة ال ر مي أَلاَ إِ ن اْلقُو َ ة ال ر مي .)
“Verily force is shooting.” He repeated it three times.76
In another narration, he explained that the verse:
( ÇÊÈ trOöqs3ø9$# š»oYø‹sÜôãr& !$¯RÎ) )
“Verily, I have given you al-Kawthar,”77
referred to a river in Paradise which Allaah has given him.78
Because the Sunnah was based on guidance from Allaah, it represents the
second part of God’s promise to explain the Qur’aan:
( ÇÊÒÈ ¼çmtR$uŠt/ $uZøŠn=tã ¨bÎ) §NèO )
“Then, verily, it is for Me to explain it.”79
74 Reported by ‘Adee ibn Haatim and collected by at-Tirmithee and Ahmad. Rated hasan by al-
Albaanee in Saheeh Sunan at-Tirmithee, vol. 3, pp. 19-20, no. 2353.
75 Soorah al-Anfaal (8):60.
76 Reported by ‘Uqbah ibn ‘Aamir and collected by Muslim (Sahih Muslim, vol. 3, p. 1060, no.
4711). The word used in the hadeeth is ramy, which could mean shooting an arrow or throwing a
spear. It can also be applied to firing a gun or a rocket.
77 Soorah al-Kawthar (108):1.
78 Reported by Anas and collected by Muslim (Sahih Muslim, vol. 1, p. 220, no. 790) and Ahmad.
79 Soorah al-Qiyaamah (75):19
Ibn ’Abbaas explained that the statement, “Then it is for Me to explain it,”
means, “upon your tongue [O Muhammad].”80 Consequently, no other human
interpretation can be given precedence over that of the Prophet (r).
3. Tafseer of Qur’aan by Aathaar
Whenever the sahaabah could not find the tafseer of a passage in the Qur’aan
itself or in the Sunnah, they would use their own reasoning based on their
knowledge of the contexts of the verses and the intricacies of the Arabic language
in which the Qur’aan was revealed. Consequently, one of the greatest
commentators of the Qur’aan, Ibn Katheer, wrote in the preface of his tafseer, “If
we are unable to find a suitable tafseer in the Qur’aan or in the Sunnah, we go to
the opinions of the sahaabah. For verily, they knew the Qur’aan better than
anyone else due to their knowledge of the circumstances of its revelation, their
complete and accurate understanding of it, and their righteous deeds.” These
explanations of the sahaabah are known as tafseer by aathaar (the sayings of the
sahaabah). For example, when Ibn ‘Abbaas was questioned about the verse:
“And tell the believing women to lower their gaze and guard their
chastity and to only reveal from their adornment that which
(normally) appears,”81
he replied, “It refers to the face and hands.”82 On another occasion, after reciting
the verse,
80 Sahih Al-Bukhari, vol. 6, p. 422, no. 450.
81 Soorah an-Noor (24): 31.
82 Collected by Ibn Abee Shaybah in al-Musannaf, vol. 4, p. 283, and al-Bayhaqee in as-Sunan al-
Kubraa. Al-Albaanee ruled in Jilbaab al-Mar’ah al-Muslimah, pp. 59-60, that the isnaad of this
statement is saheeh.
“And whoever does not judge by what Allaah has revealed, is a kaafir
(disbeliever).”83
Ibn ‘Abbaas said, “It is a form of kufr (disbelief) less than real kufr.” 84
However, the tafseer transmitted from the Prophet (r) and the sahaabah did
not cover all of the verses of the Qur’aan. The Prophet (r) explained only what
was unclear to the sahaabah, and they, in turn, only explained what was unclear
to the taabi‘oon. But with each succeeding generation, more areas became unclear
due to the evolution of the language. Hence, the taabi‘oon had to make further
explanations after the passing of the sahaabah’s era. These explanations are
considered a part of tafseer by aathaar and should be given precedence over
personal opinions where there is unanimity among them. Where they differed,
none of their opinions is given preference over the others unless it is supported by
the language.
During the era of the taabi‘oon, many Christians and Jews became Muslim.
As a result, some of the taabi‘oon narrated tales from Jewish and Christian
sources in their explanations of the Qur’aan. Such narrations became known as
Israa’eeleeyaat. In later generations, the books of tafseer became filled with such
narrations, many of which could not be traced to any reliable source.
4. Tafseer of Qur’aan by Language
With the passage of time, words took on new meanings and old meanings
became lost, foreign words entered into the language, and vast sections of
83 Soorah al-Maa’idah (5):44.
84 Collected by al-Haakim, vol. 2, p. 313. A similar statement was collected by Ibn Jareeer in his
Tafseer, vol. 4, p. 597, no. 12068. This issue is one of the raging controversies of our time, the
question being: Does Ibn ‘Abbaas’s statement apply to rulers in our time, who rule by mixtures of
Sharee‘ah law and man-made law? The position of most scholars seems to be that when the ruler
believes that man-made laws are better than or as good as the Sharee‘ah, or that even though they
aren’t as good as the Sharee‘ah, it is permissible to rule by them, then he is a kaafir who has left
Islaam. If, however, he applies man-made laws while believing that he is sinful in doing so, his
kufr is kufr of actions, which makes him a major sinner, but doesn’t place him out of the fold of
Islaam. See at-Tah-theer min Fitnah at-Takfeer by Shaykh al-Albaanee, who provides copious
documentation from the statements of classical and modern salafee scholars to support his
position.
vocabulary fell into disuse. This natural process necessitated the explanation of
some of the Qur’aanic words according to their literal and grammatical meanings.
Consequently, this period witnessed the appearance of dictionaries written
specifically to deal with Qur’aanic Arabic vocabulary and philology. In cases
where words had more than one meaning, this step created differences of opinion
which could only be solved by finding some support in the Sunnah. For example,
“lams” literally means to touch, but figuratively it means sexual intercourse.
Thus, the later scholars were of two basic opinions concerning the following
verse,
“...or you (laamastum) women and cannot find water, then make
tayammum (ritual purification with dust).”85
Imaams ash-Shaafi‘ee and Maalik held that it meant the touch of the hand, though
each imaam added certain stipulations to it. On the other hand, Imaam Aboo
Haneefah ruled that it meant sexual intercourse. However, the Prophet’s wives
reported that he kissed them before performing salaah, which indicated that
touching was not intended by this verse.86
The four above-mentioned methods come under the general title of tafseer
bir-riwaayah or tafseer bil-ma’thoor (tafseer based on narration) and, as such,
leave little room for argument. Although the fourth step is oftentimes based on
narrations from earlier generations, at other times it can be highly opinionated and
controversial. For example, Yusuf Ali translates the word “burooj” used in the
85th soorah as “the Zodiacal signs,” while Pickthall translates it as “Mansions of
the Stars,” but says in his introduction to the soorah that it “is applied to the signs
of the zodiac.” Thus, according to them, Allaah is making an oath by the zodiacal
signs. Some English-speaking Muslims have taken this to be indirect support for
astrology. However, “burooj” originally only meant “star con-figuration,” and it
was not until later times that it was used to refer to the imaginary figures of the
85 Soorah an-Nisaa’ (4):43.
86 The hadeeth is reported by ‘Aa’ishah and collected by Aboo Daawood (Sunan Abu Dawud, vol.
1, p. 43, no. 179), at-Tirmithee, Ibn Maajah and Ahmad. Al-Albaanee authenticated it in Saheeh
Sunan Abee Daawood, vol. 1, p. 36, no. 165.
zodiac that pagan Babylonians and Greeks superimposed on them. Astrology has
been forbidden by the Prophet (r) in no uncertain terms, as it falls under the
general prohibition on visiting fortunetellers. The Prophet (r) said,
“Whoever...visits a fortuneteller [and believes in what he says] 87 has disbelieved
in what was revealed to Muhammad.” 88
5. Tafseer of Qur’aan by Opinion
Opinions based on a careful study of the first four steps can be considered
valid as long as they do not contradict any of those steps. Likewise, the
application of obvious meanings of the Qur’aan to existing situations and the
formation of conclusions based on their similarities are also allowed, as long as
such interpretations do not clash with authentic classical explanations. But, free
interpretation based on philosophical, scientific, or sectarian ideas is totally
forbidden. The Prophet (r) was reported to have said,
“Opinion-based argument about the Qur’aan is kufr.” He repeated it three times,
then said, “What you know of it, act upon; and what you are ignorant of, refer it
to one who knows.” 89
We can see from the above-mentioned hadeeth that the Prophet (r) sternly
warned his companions and later generations of Muslims about interpretations of
the Qur’aan based on speculation and unsubstantiated opinions. The reason is that
the Qur’aan is the foundation of Islaam and, as such, it had to remain pure and
untampered with. If free rein was given to any and everyone to interpret the
Qur’aan as they wished, its value would be totally destroyed, and Islaam itself
87 The addition is from the version of Aboo Daawood.
88 Collected by at-Tirmithee and Ibn Maajah. A similar hadeeth was collected by Aboo Daawood
(Sunan Abu Dawud, vol. 3, p. 1095, no. 3895) and authenticated by al-Albaanee in Saheeh Sunan
Abee Daawood, vol. 2, p 739, no. 3304.
89 Reported by Aboo Hurayrah and collected by Ahmad, Ibn Jareer in his Tafseer and Aboo
Ya‘laa. Authenticated by al-Albaanee in Silsilah al Ahaadeeth as-Saheehah, vol. 4. pp. 26-8.
would be undermined from its base. Thus, the only acceptable tafseer is that
which adheres to the following sequence: tafseer of Qur’aan by the Qur’aan, then
by the Sunnah, then by the sayings of the sahaabah, then by language, and finally
by opinion, as long as it is based on the preceding four methods and does not
contradict any of them.
Deviant Tafseers
In order to clarify the potential danger and corruption inherent in tafseer by
unsubstantiated opinion, the following examples of deviant tafseers have been
collected from various movements, sects, and philosophical schools from the
distant past to the present. From the tenth century CE (4th century AH), some
Soofees have interpreted “Pharaoh” to mean the heart in Allaah’s command to
Prophet Moosaa:
“Go to Pharaoh, for verily he has transgressed,”90
as it is the heart which oppresses every man, causing him to transgress. Others
interpreted Allaah’s command to Prophet Moosaa:
“Throw down your staff,”91
as a command to throw aside the material world and only depend on Allaah.
These spiritualistic tafseers are indicative of the Soofee movement’s
overemphasis of the spiritual over the material.
90 Soorah an-Naazi‘aat (79):17.
91 Soorah an-Naml (27):10.
In the Mu‘tazilee (Rationalist) tafseers of the ‘Abbaasid era, revelation was
interpreted according to human logic. Hence, the word “heart” in the following
verse was given a new meaning:
“And (remember) when Ibraaheem said, ‘My Lord, show me how You
give life to the dead.’ [Allaah] replied, ‘Do you not believe?’
Ibraaheem said, ‘Yes, but (I am asking You) in order that my heart
may be at rest.”92
It was claimed that Ibraaheem had a friend whom he referred to as his “heart”
and, thus, the true meaning of the verse was, “Yes, but I am asking You in order
that my friend may be at ease.”93 This interpretation was considered necessary to
explain away the doubt which Ibraaheem felt in his heart, as it seemed
inconsistent with prophethood, according to the Rationalists.
The Shee‘ah tafseers of the late ‘Abbaasid era, under the influence of their
inordinate obsession with the Prophet’s descendants, interpreted the verse:
( ÇÊÒÈ Èb$u‹É)tGù=tƒ Ç‘÷ƒtóst7ø9$# ylttB )
“He has let the two seas flow freely and they meet,”94
as a reference to ‘Alee, the Prophet’s son-in-law, and Faatimah, the Prophet’s
daughter; and in a following verse:
92 Soorah al-Baqarah (2):260.
93 This tafseer given by Ibn Fawrak is quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 358.
94 Soorah ar-Rahmaan (55):19.
“Out of them come pearls and coral,”95
they found a reference to the Prophet’s grandsons, al-Hasan and al-Husayn.96
The Qaadiyanee sect, which appeared in India during the latter part of the
nineteenth century, claimed that in the verse,
“Muhammad is not the father of any man among you, but he is
Allaah’s messenger and the seal (khaatam) of the prophets,”97
khaatam does not mean seal, as most translate it, but ring. Thus, they claimed that
just as the ring beautifies the finger, the Prophet Muhammad (r) was the
beautification of prophethood. Therefore, the meaning of the verse is that Prophet
Muhammad (r) was the most superior of the prophets but not the last.98 They also
assert that even if the word khaatam were taken to mean “seal,” it would be like
the seal placed on an envelope sealing its contents, but not limiting them. These
interpretations were made to validate the claim of their founder, Ghulam Ahmad,
to prophethood. They also distorted the following verse in reference to Prophet
‘Eesaa:
95 Soorah ar-Rahmaan (55):22.
96 Ibn Baabooyah in al-Khisaal. Quoted in Bihaar al-Anwaar, vol. 24, pp. 97-9, nos. 1-7.
97 Soorah al-Ahzaab (33):40.
98 Qadiyaniyat, p. 306.
“They did not crucify him nor did they kill him, but it was made to
seem so to them....But Allaah raised him up to Himself.”99
They claimed that “raised him up” meant a figurative raising, as used in the verse:
“And I raised your esteem for you.”100
This interpretation was necessary in order for them to prove their doctrine that
‘Eesaa died a natural death on earth after marrying and having children and being
buried in Kashmir, and that Ghulam Ahmad was the promised messiah whose
return was prophesied.101
Even more recently in America, Elijah Muhammad, founder of the Elijah sect
and claimant to Prophethood (d. 1975), interpreted the verse,
“On that day when the trumpet is blown, I will assemble the criminals
blue-eyed,”102
as proof that the inhabitants of the fire will all be white people. This interpretation
was used to support the Elijah doctrine that Allaah, God, was a black man, that all
99 Soorah an-Nisaa’ (4):157-8.
100 Soorah al-Inshiraah (94):4.
101 Shorter Encyclopaedia of Islaam, p. 24.
102 Soorah Taa Haa (20):102.
black people were gods and that all white people were devils.103 Although the
word zurq literally means blue, it was used to refer to the clouding of the cornea
due to certain eye diseases which gives the eye a bluish-grey tinge. Hence, a
more accurate translation would have been “bleary-eyed.”
According to Elijah, since the white man resembles the black man, he was
referred to as “mankind” in the Qur’aan, that is, a kind of man!104 Therefore, in
the verse:
“O mankind, verily, We105 have created you from a male and a
female,”106
“We” was interpreted by Elijah to refer to the black men/gods who supposedly
created the white race (mankind).107
These few examples of tafseers based solely on sectarian opinions clearly
show the incoherence and deception that result from the disregard for the correct
method of tafseer. The Qur’aan becomes a voice for each sect’s deviant and
heretical claims. The Qur’aan is manipulated mercilessly, as there are no logical
boundaries nor coherent rules by which the founders of these sects abide; hence,
the same verse may have a multiplicity of meanings for them. Whatever
interpretation promotes their ideas become correct. For them, the Qur’aan is no
longer a book of guidance, but a book containing the hidden secrets of their sect,
which only their leaders and the specially initiated can unlock.
The Conditions for the Mufassir 108
103 Message to the Black Man in America, p. 14.
104 I.e., quasi-human.
105 See footnote 23 on page 16 for an explanation of the meaning of ‘We’ when used by Allaah for
himself.
106 Soorah al-Hujuraat (49):13.
107 Message to the Black Man in America, p. 118.
108 One who makes tafseer of the Qur’aan.
From the information in the preceding chapter concerning the historical
development of the tafseer, its correct methodology, and examples of deviant
tafseers, the following conditions could be deduced as necessary for the
achievement of an authentic tafseer of Qur’aan. Conversely, the omission of any
one of the following conditions will more than likely result in a distorted
interpretation of the Qur’aan:
1. Correct Belief
The mufassir first and foremost must possess a true belief in Islaam for his or
her tafseer to be pure and free from heresy or gross errors. Sincerely believing in
Islaam does not automatically mean that one who does so has true belief in
Islaam. A true or correct belief exists only when one’s conception of Islaam
coincides with that of the Prophet (r) and his companions. Ignorance of what
constitutes correct belief in Islaam will almost certainly lead the mufassir into
incorrect explanations. Such an individual will be unable to distinguish between a
correct interpretation and an incorrect one. Consequently, he or she will have to
rely on their personal judgment, which would be impaired due to their ignorance.
Correct belief is also non-sectarian. Such a belief frees the mufassir from the
damaging influence of philosophies, schools of thought (math-habs), movements,
and sects.109 The mufassir does not approach the Qur’aan with preconceived ideas
and notions for which he or she wishes to find support in the Qur’aan. Such an
approach invariably leads to misinterpretations and sectarian explanations.
2. Correct Methodology
All honest attempts at tafseer must begin with the tafseer of the Qur’aan by
Qur’aan itself. What remains unexplained must then be sought in the Sunnah. If
the tafseer still cannot be found, the explanations of the sahaabah and their
students must then be turned to. That which is left after the preceding steps can
be found in the language of the Qur’aan. Such an approach to tafseer takes into
account Allaah’s role as the revealer and explainer of His revelation, the
Prophet’s role as the practical interpreter of Allaah’s revelation, the sahaabah and
their students’ roles as the conveyers of Allaah’s revelation and the Prophet’s
109 Mabaahith fee ‘Uloom al-Qur’aan, pp. 329-30.
interpretation and application of it, and the role of classical Arabic as the vehicle
in which the revelation and its explanation were transmitted.
Any other approach negates one or more of these vital roles and implies
either a claim of direct revelation from God or an understanding superior to that
of the Prophet (r) and his companions. A brief glance at the tafseer of those
ignoring these steps will expose their claims to divine revelation cloaked in terms
like “ilhaam” (inspiration) and “ kashf” (illumination).
3. Correct Knowledge
The mufassir must have working knowledge of classical Arabic, its
grammatical constructions, and its figures of speech, because this is the language
of the Qur’aan. Any tafseer which is based solely on a translation of some of the
meanings of the Qur’aan will be liable to distortion. As Mujaahid, the student of
Ibn ‘Abbaas, said, “It is not allowable for anyone who believes in Allaah and the
Last Day to explain Allaah’s Book if he is not knowledgeable in the Arabic
language.”110 The mufassir should also know the other Islaamic sciences which
are connected in one way or another to the Qur’aan, such as hadeeth and fiqh. He
should be familiar with the science of hadeeth in order to make sure that
explanations attributed to the Prophet (r) or his companions that he uses in his
tafseer are authentic. He should also know the fundamental principles of fiqh
(usool al-fiqh) in order to accurately extract or deduce Islaamic law from its
passages. Without a correct understanding of these two sciences, the mufassir
could not possibly escape including in his tafseer a wealth of misinformation,
since the body of weak and fabricated narrations is quite vast and the schools of
fiqh (Islaamic law) and their methods are many and varied.
110 Quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 331.
Qur’aanic Interpretation)
Dr. Abu Ameenah Bilal Philips
INTRODUCTION
The title of this book, Usool at-Tafseer (lit. The Fundamental Principles of Qur’aanic Interpretation), essentially refers to the branches of knowledge which are necessary to provide an accurate interpretation of the Qur’aanic texts, such as Arabic grammar and syntax, Arabic literature and Qur’aanic sciences (‘uloom al-Qur’aan). Familiarity with modern fields of learning, like the pure sciences and social sciences, is also necessary for a commentator in this era to make the Qur’aanic explanations relevant to modern human society. Usool at- Tafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure that interpretations are not merely the result of human whims and fancies. These subjects were traditionally mentioned in the books of usool al-fiqh (The Fundamental Principles of Islaamic Law) and the introductions to the classical books of Tafseer. Among the most well known early works dedicated to the subject of Usool at-Tafseer is a treatise called Muqaddimah fee Usool at-Tafseer,1 done by the outstanding scholar of the 13th century CE, Ibn Taymeeyah.2 Of the latter day works, that of the Indian scholar, ‘Abdul-Hameed al-Faraahee, is perhaps the most notable. He entitled his work, at-Takmeel fee Usool at-Ta’weel.3 The more commonly used term, ‘uloom al-Qur’aan, refers to all the fields of knowledge which serve to elucidate the Qur’aan or which are derived from it. Included among them are knowledge of tafseer (exegesis), qiraa’aat (recitations), ar-rasmul-‘Uthmaanee (the ‘Uthmaanic script), i‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan), asbaab an-nuzool (reasons for revelation), an-naasikh wal-mansookh (abrogating and abrogated verses), i‘raab al-Qur’aan (Qur’aanic grammar), ghareeb al-Qur’aan (unusual Qur’aanic terms), religious rulings, and Arabic language and literature.4
During the era of book compilation, many books were written in the various areas of ‘uloom al-Qur’aan. Concern was first focused on the field of tafseer, since all the various Qur’aanic sciences are utilized in it. Among the early writers of the 8th century CE were Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and 1 It was translated by Dr. M. Abdul Haq Ansari for Imaam Ibn Sa‘ood Islamic University in Riyadh and later reprinted in England by Al-Hidaayah Press under the title, An Introduction to the Principles of Tafseer.
2 Born 661 AH/1262 CE; died 728 AH/1327 CE.
3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.
4Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 16.
Wakee‘ ibn al-Jarraah. Their tafseers were collections of the opinions of the Prophet’s companions (sahaabah) and their students (taabi‘oon). They were followed by Ibn Jareer at-Tabaree (d. 310 AH), whose Tafseer is considered the greatest, as he was the first to analyze the opinions and choose the strongest; and he analyzed the grammatical constructions and deduced rulings from the verses.
Concern for tafseer has continued until the present day, producing a large variety of methodologies for Qur’aanic elucidation. As for the other areas of ‘uloom al-Qur’aan, among the leading 9th century
writers were ‘Alee ibn al-Madeenee (Imaam al-Bukhaaree’s teacher), who wrote on Asbaab an-Nuzool, and Aboo ‘Ubayd al-Qaasim ibn Salaam, who wrote on abrogation. The leading scholar of the 10th century to write on the unusual constructions of the Qur’aan was Aboo Bakr as-Sijistaanee, while the 11th century scholar, ‘Alee ibn Sa‘eed al-Hoofee, produced a work on its grammatical
constructions in general. In the 12th century, the leading scholar to write on Mubhamaat al-Qur’aan (Qur’aanic Ambiguities) was Abul-Qaasim ‘Abdur- Rahmaan as-Sabeelee. He was followed by Ibn ‘Abdis-Salaam, who wrote on Qur’aanic metaphor (majaaz al-Qur’aan), and ‘Alamud-Deen as-Sakhaawee, who wrote on the recitations in the 13th century.5 The scholars who wrote during this period sought to comprehensively cover the topics they focused on. Consequently, those who wrote on ghareeb al- Qur’aan, for example, would mention every single word in the Qur’aan which was strange or of ambiguous meaning; and those who compiled works on metaphors would investigate every type of word or phrase in the Qur’aan which had allegorical meanings, and so on in the various branches of Qur’aanic fields of learning. The vastness of the works made it impossible for any single individual to master all fields, even if he spent his whole life and utilized all his energy. As a result, later scholars longed for the evolution of a new science which would act like an index or directory for all these fields. This became the field officially known as ‘uloom al-Qur’aan. Although there is no record of any scholars writing or attempting to write a compilation of this type before the 10th century, it was collected in the intellects of the leading early scholars. The biography of Imaam ash-Shaafi‘ee (d. 820 CE) contains an incident which amply illustrates this point. When he was accused of being the leader of the ‘Alawee sect in Yemen and was brought in shackles and chains before Caliph Haroon ar-Rasheed6 in Baghdaad, the Caliph asked him about his knowledge of
5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 24-25.
6 Ruled 786-809 CE.
Allaah’s scripture. Imaam ash-Shaafi‘ee replied, “About which of Allaah’s scriptures do you enquire, O Ameerul-Mu’mineen? For Allaah has revealed many scriptures.” Ar-Rasheed replied, “Excellent answer. However, I am asking about the Book of Allaah which was revealed to my cousin Muhammad (r).” Imaam ash-Shaafi‘ee said, “The fields of knowledge concerning the Qur’aan (‘uloom al- Qur’aan) are many. Are you asking about the muhkam and the mutashaabih, or taqdeem (advancement) and ta’kheer (delay), or naasikh and mansookh, or about... or about...?” So ar-Rasheed raised questions about a number of different fields of Qur’aanic knowledge, and Imaam ash-Shaafi‘ee’s answers for each question astounded the Caliph and those present.7 The first specialized work on ‘uloom al-Qur’aan recorded in the index of authors, Fihrist Ibn Nadeem, is the 10th century work, al-Haadee fee ‘Uloom al- Qur’aan, by Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). It was written in 47 volumes, however, no copies have reached us.8 The next oldest is al-Burhaan fee
Tafseer al-Qur’aan9 by ‘Alee ibn Ibraaheem ibn Sa‘eed, better known as al- Hoofee (d. 330 AH). The original text was in 30 volumes, of which 15 are available in manuscript.10 The text is not a systematic compilation of the sciences of ‘uloom al-Qur’aan, but follows the tafseer format in which the author introduces the various branches of ‘uloom al-Qur’aan where relevant. In the 12th century, Ibn al-Jawzee (d. 597 AH) wrote two books in the field called Funoon al-Afnaan fee ‘Uyoon‘Uloom al-Qur’aan and al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. The first has been printed. The second remains in manuscript at Daar al-Kutub al-Misreeyah in Egypt. The 13th century witnessed
two more works, Jamaal al-Qurraa’ by ‘Alamud-Deen as-Sakhaawee (d. 641 AH), and al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez,11 by Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (d. 775 AH). Badrud-Deen az-Zarkashee (d. 794 AH) wrote his classic, entitled al-Burhaan fee ‘Uloom al-Qur’aan, in the 14th century. It has been published.12 He was followed in the 15th century by Muhammad ibn Sulaymaan al-Kaafeejee (d. 873 AH) and
7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 25.
8 ‘Ulum al-Qur’an, p. 6.
9 Shaykh az-Zarqaanee mistakenly entitled it, al-Burhaan fee ‘Uloom al-Qur’aan, in his book
Manaahil al-‘Irfaan, vol. 1, p. 27-8. See the encyclopedic index of authors and their works, Kashf
ath-Thunoon, vol. 1, p. 242, for reference to the correct title of al-Hoofee’s work.
10 It is available in Daar al-Kutub al-Misreeyah, Egypt.
11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.
12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa al-
Baabee al-Halabee Press, 2nd edition in 1972 (1391 AH).
Jalaalud-Deen al-Balqeenee, who identified fifty different types of Qur’aanic sciences in his book, Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom. In the same century, Jalaalud-Deen as-Suyootee (d. 911 AH) wrote two books in the field of ‘uloom al-Qur’aan. He entitled the first, finished in 872 AH, at-Tahbeer fee ‘Uloom at-Tafseer. It consists of one slim volume, but touches on 102 different fields of Qur’aanic sciences. He later combined and condensed the fields to 80, which he then elaborated upon in his work, Kitaab al-Itqaan fee ‘Uloom al- Qur’aan.13 The latter text became the standard source book in the study of ‘uloom al-Qur’aan for later generations of scholars. For the next three centuries the field of ‘uloom al-Qur’aan saw little development. However in the 20th century, a new flurry of writing began with Shaykh Taahir al-Jazaa’iree’s 300-page work entitled, at-Tibyaan fee ‘Uloom al- Qur’aan.14 In the mid twentieth century, a number of professors at al-Azhar University wrote concise texts on the subject of ‘uloom al-Qur’aan for their respective colleges. Some of these were later published. Among the more notable is Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan15 written for students in the College of Da‘wah wal-Irshaad by Shaykh Muhammad ‘Alee Salaamah.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan,17 a two volume work of over 1000 pages was written by Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, former lecturer of ‘uloom al-Qur’aan and ‘uloom al-Hadeeth in the College of Islaamic Disciplines (usool ad-Deen). In the latter part of the 20th century, a number of excellent works have been written in the field by university professors like Mabaahith fee ‘Uloom al-Qur’aan by Subhee as-Saalih, Mabaahith fee ‘Uloom
al-Qur’aan by Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem18 by Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan,19 by Muhammad Aboo Shahbah, and Lamahaat fee ‘Uloom al-Qur’aan20 by Dr. Muhammad ibn Lutfee as-Sabbaagh.
13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 27-30.
14 Published in Egypt by al-Manaar Press in 1915 (1334 AH) under the title, at-Tibyaan li ba‘d al-
Mabaahith al-Muta‘allaqah bil-Qur’aan.
15 Published under the title, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.
16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 31.
17 Published in Egypt by Daar Ihyaa al-Kutub al-‘Arabeeyah, 3rd ed., 1953.
18 Published in Beirut by Daar al-Qalam Press, 1971.
19 Published in Egypt in 1973.
20 Published in Beirut by al-Maktab al-Islaamee, 3rd ed., 1990.
1
TAFSEER OF THE QUR’AAN
he Qur’aan, God’s final book of revelation to man, represents the primary
source of the principles which constitute the way of life known as Islaam.
The passages of the Qur’aan contain advice and guidance in the form of laws,
parables, stories, and arguments for those who choose to believe in God and the
Day of Judgment. Hence, a believer’s success and happiness in this life and the
next largely depend on his understanding, internalization, and application of the
concepts contained in the Book. However, the depth of comprehension of the
Qur’aan’s meanings will vary from individual to individual due to natural
differences in intelligence. This variation existed even among the sahaabah
(companions of Prophet Muhammad (r), in spite of the Qur’aan’s clarity of
expression and its revelation in seven different dialects. Moreover, Allaah, the
Most Wise, chose to place generalities in the Qur’aan, some of which He later
explained in its other verses, while some he explained only to the Prophet (r).
The Prophet (r) knew and understood the Qur’aan completely because Allaah
had chosen him as its vehicle and explained it all to him. Hence, Allaah said in
one verse:
“Verily, collecting the Qur’aan (for you) and reciting it (to you) is
My21 responsibility, so when I read it to you, listen to it. Then it is
upon Me to explain it.”22
Therefore, it was the Prophet’s job to explain the Qur’aan to his followers by his
actions, as well as his statements. Allaah stated this in the Qur’aan:
“I have revealed the Reminder (Qur’aan) to you (O Muhammad) so
that you may explain to people what has been revealed to them.”23
Consequently, the sahaabah all turned to the Prophet (r) whenever possible
during his lifetime for the tafseer (explanation, understanding, interpretation) of
the Qur’aan. For example, Ibn Mas‘ood related that when the following verse was
revealed:
“Those who believe and do not obscure their faith with transgression
(thulm), for them there is security, and they are rightly guided,”24
some of the companions became distressed, because the general linguistic
meaning of thulm covers any kind of wrong, major or minor, and none of them
21 Literally, ‘Our.’ The ‘royal We’ is barely used in English, but it is a common feature of Arabic
speech, used to indicate the importance of the speaker. It is my standard practice to translate this
‘We’ as ‘I,’ since the literal translation is a frequent cause of confusion for English speakers.
22 Soorah al-Qiyaamah (75):17-9.
23 Soorah an-Nahl (16):44.
24 Soorah al-An‘aam (6):82.
were free from error. However, when they approached the Prophet (r) about it,
he replied,
“ It is not as you all think. It is no more than what Luqmaan said to his son,
‘Verily, shirk (associating partners with God) is the greatest form of
thulm.’25”26
Thus the Prophet (r) clarified for them that the broader meaning of thulm was not
intended in the first verse; rather it was used to refer to shirk.
In this incident, the Prophet (r) explained the Qur’aan by the Qur’aan,
demonstrating the first step in the divinely ordained method of understanding and
interpretation of the Qur’aan that was established for all generations of Muslims
until the Day of Resurrection. After the Prophet’s death, the sahaabah turned to
those among themselves who were more gifted in understanding the Qur’aan and
who had been able to spend more time with the Prophet (r) for interpretation and
explanation of the Qur’aan.
Among the sahaabah who became the most noted for their ability to make
tafseer of the Qur’aan are the following: The four Righteous Caliphs,27 the
Prophet’s wife, ‘Aa’ishah bint Abee Bakr, Ibn Mas‘ood, Ibn ‘Abbaas, Ubayy ibn
Ka‘b, Zayd ibn Thaabit, Aboo Moosaa al-Ash‘aree, ‘Abdullaah ibn az-Zubayr,
Anas ibn Maalik, ‘Abdullaah ibn ‘Umar, Jaabir ibn ‘Abdullaah, and ‘Abdullaah
ibn ‘Amr ibn al-‘Aas.28 Within the space of twenty-five years after the Prophet’s
death, the sahaabah carried Islaam to all corners of the known world, toppling in
the process the great empires of Persia and Byzantine. Wherever the Muslim
armies stopped their advance, some of the sahaabah would settle and begin
teaching those who came into Islaam the recitation and interpretation of the
Qur’aan. For this reason, the knowledge of tafseer spread throughout the Muslim
realm, and centers of Qur’aanic learning sprung up everywhere. Among the
people who gathered around the sahaabah were some outstanding individuals
who remained their students and absorbed their knowledge. These students
became known as taabi‘oon. Each sahaabee carried with him a portion of
25 Soorah Luqmaan (31):13.
26 Sahih Muslim, vol. 1, p. 72, no. 226.
27 Aboo Bakr as-Siddeeq, ‘Umar ibn al-Khattaab, ‘Uthmaan ibn ‘Affaan, and ‘Alee ibn Abee
Taalib.
28 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 239.
knowledge, some of which overlapped with that of others and some of which did
not. Consequently, some of the students traveled to other Islaamic centers to study
under other sahaabah, while others stayed with their teachers until their deaths.
Schools of Tafseer
The most notable centers of tafseer which evolved during this period were
those of Makkah, Madeenah, and ‘Iraaq. In Makkah, the tafseer school of Ibn
‘Abbaas became the most prominent. ‘Abdullaah ibn ‘Abbaas was considered to
be the greatest tafseer scholar among the sahaabah. He reported that once the
Prophet (r) hugged him and prayed for him as follows,
“O Allaah, give him a deep understanding of the religion and make him skilled in
interpretation.” 29
‘Abdullaah ibn Mas‘ood, the great scholar among the sahaabah, was reported to
have conferred on him the title, “Tarjumaan al-Qur’aan,”30 “Translator of the
Qur’aan.” The most famous students of Ibn ‘Abbaas were Mujaahid ibn Jabr,
‘Ikrimah (the freed slave of Ibn ‘Abbaas), Sa‘eed ibn Jubayr, Taawoos ibn
Keesaan al-Yamaanee, and ‘Ataa ibn Abee Rabaah.31
In Madeenah, the most noted school of tafseer was that of Ubayy ibn Ka‘b,
who was considered by most of his contemporaries as the top reciter of the
Qur’aan. Ubayy was also the first person chosen by the Prophet (r) to record the
revelation of the Qur’aan.32 The Prophet (r) was reported to have said to him,
“Verily, Allaah, the Most Great and Glorious, has commanded me to recite to
you, ‘Lam yakunillatheena kafaroo.’ (Soorah al-Bayyinah).” When Ubayy
29 Collected by Ahmad (al-Musnad, no. 2274). A version mentioning only the first half of the
Prophet’s supplication on his behalf is reported in Sahih Al-Bukhari, vol. 1, p. 106, no. 145, and
Sahih Muslim, vol. 4, pp. 1320-1, no. 6055.
30 Collected by al-Haakim and by Ibn Sa‘d in at-Tabaqaat. See Siyar al-A‘laam an-Nubalaa’, vol.
3, p. 347.
31 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 242. It is interesting to note that all of these great
scholars were former slaves.
32 According to al-Waaqidee. Quoted in Al-Isaabah fee Tamyeez as-Sahaabah. Perhaps he meant
in Madeenah.
asked if Allaah had mentioned him by name, the Prophet (r) told him yes, and
Ubayy cried.33 Ubayy’s most notable students were Zayd ibn Aslam, Aboo al
‘Aaliyah, and Muhammad ibn Ka‘b al-Qurathee.34
In ‘Iraaq, Ibn Mas‘ood headed the most prominent school of tafseer.
‘Abdullaah ibn Mas‘ood, the sixth person to enter Islaam,35 was among the top
reciters of the Qur’aan. The Prophet (r) himself praised his recitation saying,
“Whoever wishes to recite the Qur’aan in the tender manner in which it was
revealed should recite it as Ibn Umm ‘Abd (Ibn Mas‘ood) does.” 36 As for his
knowledge of tafseer, Ibn Mas‘ood said, “By the One besides Whom there is no
other god, I know where and why every verse of Allaah’s book was revealed.”37
Among the many students of Ibn Mas‘ood who later became scholars in their
own right were al-Hasan al-Basree, ‘Alqamah ibn Qays, Masrooq, al-Aswad ibn
Yazeed, and ‘Aamir ash-Sha‘bee.38
Transmission of Tafseer
During this period, tafseer was taught by narration. That is, the sahaabah
who headed schools of tafseer would quote the sayings of the Prophet (r) which
explained the meanings of verses, or explain the historical context in which the
verses were revealed, or they would quote verses of pre-Islaamic poetry which
explained the meaning of some words that were no longer in common use. After
the era of the sahaabah, their students, the taabi‘oon, continued to teach by
narration in much the same way that they had learned. However, some of them
also began narrating along with their tafseers tales from Jewish and Christian
sources to further explain certain passages of the Qur’aan.
33 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 5, p. 97, no. 154) and Muslim (Sahih
Muslim, vol. 4, p.1313, no. 6031).
34 Mabaahith fee ‘Uloom al-Qur’aan, p.339.
35 Sifah as-Safwah, vol.1, p. 395.
36 Reported by ‘Umar, Ibn Mas‘ood and other sahaabah and collected by Ahmad, Ibn Maajah
(vol. 1, p. 77, no. 138), al-Haakim and others. Authenticated by al-Albaanee in Saheeh al-Jaami‘
as-Sagheer, vol. 2, p. 1034.
37 Sahih Muslim, vol. 4, p. 1312, no. 6023.
38 Mabaahith fee ‘Uloom al-Qur’aan, p. 339.
It should be noted that some compilation of tafseer took place during the era
of the taabi‘oon. The most noteworthy example is that of Mujaahid ibn Jabr (642-
722 CE/40-103 AH), a student of Ibn ‘Abbaas. Mujaahid compiled the earliest
known tafseer ; however, no copy of his work has reached us. The significance of
Mujaahid’s tafseer can be appreciated from his following statement, “I read the
whole Qur’aan to Ibn ‘Abbaas three times. During each reading, I stopped at the
end of every verse and asked him about whom and why it was revealed.”39
Towards the end of the Umayyad dynasty,40 the systematic compilation of
tafseer began. The scholars of hadeeth began compiling the sayings and actions of
the Prophet (r) in chapters according to their subject matter, and the chapter on
tafseer was one of them. Some of these scholars paid special attention to the
narration of tafseer attributed to the Prophet (r), the sahaabah and the taabi‘oon.
The foremost among them were Yazeed ibn Haaroon as-Salamee (d. 737 CE/118
AH), Shu‘bah ibn al-Hajjaaj (d. 777 CE/160 AH), Sufyaan ibn ‘Uyaynah (d. 814
CE/198AH), ‘Abdur-Razzaaq ibn Hammaam (d. 827 CE/211 AH), and ‘Abd ibn
Humayd (d. 864 CE/250 AH).41 However, no tafseer of the complete Qur’aan
took place at this time.42
Near the end of the ninth century CE, the field of tafseer evolved into an
independent Islaamic science. This generation of scholars was the first to compile
tafseers of the Qur’aan according to the order of the written text. The earliest
tafseer to reach us was authored by Ibn Jareer at-Tabaree (839-923 CE/225-310
AH), who comes from this era. Other tafseers were written by Ibn Maajah (d. 886
CE/272 AH), Ibn Abee Haatim (d. 939 CE/327 AH), Ibn Hibbaan (d. 980 CE/369
AH), al-Haakim (d. 1014 CE/404 AH), and Ibn Mardawayh (d. 1020 CE/410
AH).43 All of these scholars were also famous for compilations of hadeeth, most
of which have reached us intact. Occasionally, tafseers were attributed to scholars
of the previous generation, known as atbaa‘ at-taabi‘een (the students of the
taabi‘oon). These tafseers also mentioned the legal rulings deduced from the
verses and the breakdown of grammatical constructions where necessary.
Although the next generation of scholars followed the same general format as
their predecessors, many of them deleted the chains of narration from their
39 Collected by Ibn Nu‘aym in Hilyah al-Awliyaa’ and by Ibn ‘Asaakir. See Siyar al-A‘laam an-
Nubalaa’, vol. 4, p. 450.
40 The Umayyads were overthrown in 132 AH (750 CE).
41 The most accessible hadeeth collection on tafseer for the English-speaking reader is volume six
of Sahih Al-Bukhari.
42 Mabaahith fee ‘Uloom al-Qur’aan, pp.340-1.
43 Ibid., p.341.
tafseers, leaving only the names of the sahaabah or taabi‘oon and their
interpretations; for example, Bahr al-’Uloom by Aboo al-Layth as-Samarqandee
(d. 983 CE/372 AH). Great stress was placed on literary forms and grammatical
constructions in many of these tafseers. The various forms of recitation, without
their chains of narration, were also recorded and used as explanations of the text.
However, they also included in their tafseers a vast number of anonymous
statements and opinions without any mention of who made them. Consequently,
many of these tafseers are confusing. Accurate accounts and interpretations were
mixed with inaccurate ones without any distinction between them.
In addition, the door of tafseer according to personal opinion was opened.
Works of tafseer soon began to reflect various trends of thought in Muslim
society. By the eleventh and twelfth centuries, the major works of Greek
philosophy and science that had been translated in the previous centuries began to
have an effect on all of the various Islaamic fields of study. Philosophical schools
of thought like that of the Mu‘tazilees (Rationalists) had evolved which boldly
threatened pure Islaamic thought. Tafseers full of philosophical and scientific
terminology, like al-Kash-shaaf of az-Zamakhsharee (1075-1144 CE/467-538
AH) or Mafaateeh al-Ghayb of Fakhrud-Deen ar-Raazee (1149-1210 CE/544-606
AH), and tafseers expressing the thoughts of various heretical sects also appeared
during this period. For example, the Twelver Shee‘ah tafseer of Mullah Muhsin
al-Kaash made the verses of the Qur’aan speak of twelve infallible imaams, the
imaginary walaayah (governorship) of the Prophet’s son-in-law ‘Alee and the
claimed apostasy of all of the Prophet’s companions except a handful; and the
Soofee tafseer of Ibn al-‘Arabee (d. 1240 CE/638 AH) made Qur’aanic verses
voice his pantheistic ideology of Allaah being all and all being Allaah.44
There was also a trend towards specialization among the Islaamic scholars,
resulting from the evolution of Islaamic learning into a multiplicity of disciplines.
Consequently, tafseers like those of al-Jassaas (917-980 CE/304-369 AH) and al-
Qurtubee (d. 1273 CE/671 AH) concentrated on the deduction of fiqh (Islaamic
law) from the Qur’aanic passages according to their respective math-habs
(schools of fiqh). Likewise, ath-Tha‘labee, who specialized in tales of ancient
44 Muhammad ibn ‘Alee ibn Muhammad ibn al-‘Arabee was from Andalus (Spain), but he
travelled extensively and died in ‘Iraaq. A prolific writer, he authored some 300 books, the most
famous being al-Futoohaat al-Makkeeyah and Fusoos al-Hikam. He wrote nine different tafseers
of the Qur’aan, among them Tarjumaan al-Ashwaaq, for which he wrote a number of
commentaries.
history, authored al-Jawaahir al-Hisaan fee Tafseer al-Qur’aan, in which he
gathered all of the narrations about the ancients, regardless of their authenticity.45
Tafseers of this era and subsequent generations contained a mixture of truth
and falsehood, some valuable material and much that was worthless. Eventually,
tafseer based on personal opinions completely superseded tafseer based on
authentic narration. The authors of these tafseers stretched the meanings of the
verses to affirm the thoughts and ideas of their respective sects or schools and
rebut those of others. Thus, the primary role of tafseer, that of explaining religious
instruction contained in the verses, was lost. The tafseer scholar Jalaalud-Deen
as-Suyootee (d. 1505 CE/910 AH) noted the following:
I have seen approximately ten different opinions concerning the tafseer of the
verse:
“Not the path of those on whom is [Your] anger nor those who have
gone astray,”46
in spite of the fact that the Prophet (r) and his companions (sahaabah) and
their students (taabi‘oon) all related that the verse referred to none other than
the Jews and the Christians. And (one of the early scholars) Ibn Abee Haatim
said concerning this verse, “I know of no disagreement among the scholars of
tafseer about it.”47
Some of the scholars of this and later periods confined themselves to making
abridgements of earlier works while others were satisfied to write footnotes for
earlier works. It should also be noted that in spite of the deviation and stagnation
which afflicted the field of tafseer, as well as all of the Islaamic sciences, there
were a number of great scholars who held high the banner of pure Islaamic
45 At-Tafseer wa al-Mufassiroon, vol. 1, pp. 145-8.
46 Soorah al-Faatihah (1):7.
47 Quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 345.
thought. Thus, it should not be surprising to find that the most highly acclaimed
tafseer of all times was produced by a scholar of this time, Tafseer al-Qur’aan al-
‘Atheem by al-Haafith ibn Katheer (d. 1373 CE/774 AH).
In this century, a new form of tafseer has evolved in which the authors have
tried to apply the passages of the Qur’aan to the needs of the twentieth century.
For example, tafseers like Tafseer al-Manaar, started by Muhammad ‘Abduh (d.
1905 CE) and completed up to Soorah Yoosuf by his student Muhammad Rasheed
Ridaa,48 or Fee Thilaal al-Qur’aan by Syed Qutb point out the Qur’aanic
foundations for human society, legislation, and scientific theories.
Both these tafseers have their critics. ‘Abduh was interested in reforming
Muslim societies to meet the challenge of the west, and he called for the
abandonment of taqleed as the starting point for that reform. He stressed the need
for approaching the Qur’aan fresh, unencumbered by past inter-pretations of it.
Neither he nor Ridaa would look at anyone else’s tafseer until they had finished
writing their own tafseers of a particular passage.49 In his zeal to accommodate
scientific theories, ‘Abduh interpreted angels as being synonymous with natural
forces, which led him to a symbolic interpretation of the story of Aadam and
Iblees.50 His student denied that the Prophet (r) performed any miracles other
than conveying the Qur’aan. Both he and his student rejected a number of
hadeeths reported by al-Bukhaaree and Muslim, claiming that they were weak.51
Ridaa was, however, more learned in hadeeth than ‘Abduh and relied on hadeeths
more than him.52 Both of them gave their intellects great freedom to interpret as
they saw fit. Syed Qutb lived at a time when the Islaamic caliphate had just been
abolished. The Islaamic world had been divided into small countries with legal
systems that were the product of European colonialism. He felt a deep outrage at
Islaamic societies’ abandonment of the Sharee‘ah in ruling their affairs. His
interpretations of the meaning of tawheed focused on Allaah’s sole right to
formulate the laws for the rule of human society. His stress of this point led to the
48 Muhammad Rasheed (dtook notes from ‘Abduh’s tafseer lectures, then wrote them up in his
own words, and published them with his approval in his magazine al-Manaar. ‘Abduh died after
having completed from Soorah al-Faatihah until verse 126 of Soorah an-Nisaa’, then his student
continued until his own death in 1935. (Lamahaat fee ‘Uloom al-Qur’aan, p. 321.)
49 Lamahaat fee ‘Uloom al-Qur’aan, p. 322, and at-Tafseer wa al-Mufassiroon, vol. 2, 598-9.
50 Tafseer al-Manaar, vol. 1, p. 167, quoted in at-Tafseer wa al-Mufassiroon, vol. 2, p. 611.
51 At-Tafseer wa al-Mufassiroon, vol. 2, pp. 615-7, 628.
52 Lamahaat fee ‘Uloom al-Qur’aan, pp. 321-2.
neglect of other aspects of tawheed and of the dangers posed by forms of shirk
other than shirk in legislation. He seems to have actually been confused about the
difference between tawheed al-ulooheeyah and tawheed ar-ruboobeeyah.53 His
critics also say that he laid the seeds for today’s modern takfeer movements with
his blanket condemnation of contemporary Islaamic societies as having nothing to
do with Islaam, and with his praise of revolutionary movements in Islaamic
history.54 Despite these shortcomings, he presented a vigorous Islaamic critique of
the flaws of secularism and the European civilization that spawned it at a time
when most Muslims were apologetic about Islaam.
Tafseer and Ta’weel
The words tafseer and ta’weel were considered synonyms by the early
generations of Muslims; however, in the centuries following the era of the
taabi‘oon and their students (9th and 10th centuries CE/3rd and 4th centuries
AH), the term ta’weel took on a new meaning with new and dangerous
implications. Consequently, it is necessary for us to look at these terms in their
original context, as well as their later usage.
The word tafseer, which comes from the verb fassara, literally means an
explanation or an exposition, as in the verse,
“For any parable they bring, I will bring you the truth and a better
explanation (tafseeran).”55
However, in Qur’aanic sciences, this term is defined as a branch of knowledge by
which the Qur’aan is understood, its meanings explained, and its points of law
and wisdom derived.56
On the other hand, the word ta’weel, which comes from the verb awwala,
literally means interpretation. When the word ta’weel is used in the context of a
command, it means its execution or implementation, as in the hadeeth reported
by ‘Aa’ishah in which she said, “Allaah’s Messenger (r) used to implement
53 See Fee Thilaal al Qur’aan, vol. 4, pp. 1846 and 1852.
54 See Adwaa’un Islaameeyah ‘alaa ‘Aqeedah Syed Qutb wa Fikrih, pp. 43-5, 60-104.
55 Soorah al-Furqaan (25):33.
56 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 174.
(yata’awwal) the Qur’aan by saying in rukoo‘ (bowing) and sujood (prostration)
[during salaah],
‘Glory be to You, O Allaah, our Lord, and Praised are You. O Allaah, forgive
me’.” 57
She was referring to the Prophet’s execution of Allaah’s command in the verse,
“Glorify Your Lord and ask His forgiveness, for verily, He is Oft-
Forgiving.” 58
When ta’weel is used in reference to news or information, it refers to its
occurrence, as in the verse,
“Verily, I have brought them a book of knowledge—and explained it
in detail—a guide and a mercy for the Believers. Are they only waiting
for the occurrence (ta’weelahu) (of what is in the Book)?”59
That is, Allaah ridicules those who do not accept revelation by asking them if they
are foolishly awaiting the occurrence of the final hour and its signs, the Judgment,
Paradise, and the Hellfire, when it will be too late.
57 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 1, p. 434, no. 781) and Muslim (Sahih
Muslim, vol. 1, pp. 255-6, no. 981).
58 Soorah an-Nasr (110):3.
59 Soorah al-A‘raaf (7):52-3.
However, when the word ta’weel is used in reference to recorded speech, it
refers to its explanation or interpretation, as in the verse:
“It is He who revealed the Book to you. In it are clear verses which are
the essence of the Book and others which are obscure. As for those
whose hearts are twisted, they follow what is obscure seeking to sow
discord and searching for its interpretation (ta’weelahu).”60
Hence, the early scholars of tafseer used the words tafseer and ta’weel
interchangeably. For example, Ibn Jareer at-Tabaree, in his tafseer, commonly
introduced each section with the phrase, “The opinion concerning the ta’weel
(explanation) of the statement of the Exalted.”61
In later centuries, when deviant and heretical explanations abounded, the term
ta’weel was used by the scholars of that time to justify them and give them an air
of legitimacy. They defined ta’weel as the shifting of an expression from its
obvious meaning to one of its likely meanings due to its context;62 that is, the
interpretation of a passage by other than its obvious meaning for whatever reason
a scholar considered relevant. For example, scholars of this period under
Mu‘tazilee (Rationalist) influence explained away the word ‘hand’ in the
following verse, which refers to an oath taken by the sahaabah:
60 Soorah Aal ‘Imraan (3):7.
61 Lamahaat fee ‘Uloom al-Qur’aan, pp.123-4.
62 Mabaahith fee ‘Uloom al-Qur’aan, p. 326.
“Allaah’s hand is above their hands.”63
They interpreted it as being Allaah’s help and support for the simple reason that,
as they put it, Allaah could not possibly have a hand. This ‘ta’weel’ was based on
the false premise that the attribution of a hand to Allaah automatically implied
concep-tualizing Him in human form. However, in the same way that referring to
Allaah as a living being (al-Hayy) does not in any way make Him humanlike,
because His life is in no way like our life, referring to Allaah’s hand as a real hand
does not make Him humanlike, for his hand is in no way like our hands. It should
be noted, however, that the affirmation by Ahl as-Sunnah wa al-Jamaa‘ah that
Allaah has a real hand does not mean that they understand His hand to be a body
part.64
The Method of Tafseer
The Qur’aan is the last book of divine revelation sent to man, and Allaah has
promised to protect it from any distortion or loss. He said in the Qur’aan:
“Verily, I have revealed the Reminder (Qur’aan) and verily I will
preserve it.”65
Its written and recited forms have been preserved without even the slightest
change for over fourteen hundred years, as has been mentioned in previous
63 Soorah al-Fat-h (48):10.
64 See Sharh al‘Aqeedah at-Tahaaweeyah, by Abul-‘Izz al-Hanafee, p. 220: “However, it may not
be said about these attributes [i.e., the hands, eyes and face of Allaah] that they are organs, limbs,
instruments or essential components, because Allaah is the Unique, the One Who needs no one but
is needed by all. He can not be conceived of as being composed of components, whereas ‘limbs’
and ‘organs’ carry the connotation of divisibility.”
65 Soorah al-Hijr (15):9.
chapters. This cannot be said about the Gospel of Prophet Jesus (r), nor the books
of the Old Testament attributed to earlier prophets, nor any other scripture
revealed by Allaah. However, Allaah’s protection of the Qur’aan did not stop
there; He also safeguarded the original meaning. If the protection of the Qur’aan’s
meaning had not taken place, deviants would have turned the Book of Allaah into
a jumble of symbols, riddles and codes open to a multiplicity of interpretations,
and its original meaning would have been lost. Allaah preserved the meaning of
the Qur’aan by explaining some of its generalities within the Qur’aan itself and by
entrusting the tafseer of the remainder to His Messenger, Muhammad ibn
Abdillaah (r) (570-632 CE).
The sahaabah (companions) were taught to seek their understanding of the
Qur’aan first from the Qur’aan itself, then from the explanations and applications
of the Prophet (r) and from their own intimate understanding of the language of
the Qur’aan. After the Prophet’s death, those who entered Islaam as new converts
depended first upon the Qur’aan to explain itself, then they depended on the
sahaabah to explain the Qur’aan to them. The sahaabah would inform their
students among the taabi‘oon of the circumstances in which the verses were
revealed, the interpretation given by the Prophet’s statements and his actions, and
finally they would explain the meanings of some words which may not have been
familiar or which may have had a different meaning to Arabs outside of the
Arabian Peninsula. With the passing of the era of the sahaabah, the scholars
among the taabi‘oon shouldered the grave respon-sibility of conveying the
original meanings of the Qur’aan to the next generation of Muslims exactly as
they had received them. It was the third generation after the Prophet (r) which
began the process of gathering and recording the various narrations of tafseer
from the taabi‘oon.
From the above-mentioned methodology of the Prophet (r) and his
companions and that of the early generations of Muslim scholars which followed
them, the following steps have been deduced by orthodox scholars as being the
necessary conditions for making correct tafseer of the Qur’aan:
1. Tafseer of Qur’aan by Qur’aan
There are many places in the Qur’aan where questions are asked in order to
catch the mind of the reader and subsequently answered to increase the impact of
the concept in question. In other places, general statements are made and then
later explained in order to vary the modes of presentation and encourage readers
and listeners to reflect more. This self-explanatory process is referred to as tafseer
of the Qur’aan by Qur’aan. Allaah chose to clarify what He intended by revealing
other explanatory verses. For example, Allaah asks,
(ÇËÈ ä-Í‘$©Ü9$# $tB y71u‘÷Šr& !$tBur ÇÊÈ É-Í‘$©Ü9$#ur Ïä!$uK¡¡9$#ur )
“By the heaven, and by at-Taariq (the Knocker or Night
Approacher)—and what will make you understand what at-Taariq
is?”
He then answers His question in the next verse:
(ÇÌÈ Ü=Ï%$¨W9$# ãNôf¨Y9$# )
“It is the piercing star.”66
Allaah also states in the Qur’aan:
“O you who believe...beasts which are herded have been made
halaal for you except what will be recited to you.”67
Two verses later He details the exceptions to the general rule:
66 Soorah at-Taariq (86):1-3.
67 Soorah al-Maa’idah (5):1.
“Animals that died without being slaughtered, blood, pork, animals
sacrificed for other than Allaah, animals strangled to death, killed by
a blow or by falling from a height, killed by goring, or partially eaten
by wild animals are forbidden to you.”68
Another example can be seen in the verse in which Allaah describes Himself,
saying:
“Sight cannot encompass Him.”69
This verse implies that Allaah will not be seen in either this world or the next.
However, Allaah later describes the believers in the next life as:
“Gazing at their Lord,”70
and he says about the disbelievers:
68 Soorah al-Maa’idah (5):3.
69 Soorah al-An‘aam (6):103.
70 Soorah al-Qiyaamah (75):23.
“Verily, they will be veiled from their Lord on that day.”71
Therefore, before seeking an explanation or interpretation elsewhere, the Qur’aan
must be relied upon to explain itself, for Allaah knows best what He intended.
2. Tafseer of Qur’aan by the Sunnah
On many occasions, the Prophet (r) added further clarification to various
verses of the Qur’aan. Allaah had entrusted the job of explaining the Qur’aan to
the Prophet (r). This trust was expressed in the Qur’aan in no uncertain terms,
“I have revealed the Reminder (Qur’aan) to you (O Muhammad) so
that you may explain to the people what has been revealed to them.”72
“I have only revealed the Book to you (O Muhammad) in order that
you clarify for them the things about which they differ.”73
The sahaabah understood this clearly and always turned to the Prophet (r) for
clarification whenever they were in doubt about the meaning of any of the
Qur’aanic passages. In fact, most of the fine details of salaah, zakaah, sawm,
hajj, inheritance laws, etc. were explained either by the Prophet’s statements or
practical demonstrations and applications (the Sunnah). Thus, the Prophet’s
explanations of Qur’aanic passages are referred to as the tafseer of the Qur’aan by
the Sunnah. For example, in Soorah al-Faatihah, the Prophet (r) explained that
“al-maghdoobi ‘alayhim” (those on whom is Allaah’s anger) are the Jews, and
71 Soorah al-Mutaffifeen (83):15.
72 Soorah an-Nahl (16):44.
73 Soorah an-Nahl (16):64.
“ad-daalleen” (those astray) are the Christians.74 On one occasion he recited the
verse:
( ;o§qè% ‘iÏB OçF÷èsÜtGó™$# $¨B Nßgs9 (#r‘‰Ïãr&ur )
“Prepare for them whatever force you are able to.”75
He then said,
( أَلاَ إِ ن اْلقُ و َ ة ال ر مي أَلاَ إِ ن اْلقُ و َ ة ال ر مي أَلاَ إِ ن اْلقُو َ ة ال ر مي .)
“Verily force is shooting.” He repeated it three times.76
In another narration, he explained that the verse:
( ÇÊÈ trOöqs3ø9$# š»oYø‹sÜôãr& !$¯RÎ) )
“Verily, I have given you al-Kawthar,”77
referred to a river in Paradise which Allaah has given him.78
Because the Sunnah was based on guidance from Allaah, it represents the
second part of God’s promise to explain the Qur’aan:
( ÇÊÒÈ ¼çmtR$uŠt/ $uZøŠn=tã ¨bÎ) §NèO )
“Then, verily, it is for Me to explain it.”79
74 Reported by ‘Adee ibn Haatim and collected by at-Tirmithee and Ahmad. Rated hasan by al-
Albaanee in Saheeh Sunan at-Tirmithee, vol. 3, pp. 19-20, no. 2353.
75 Soorah al-Anfaal (8):60.
76 Reported by ‘Uqbah ibn ‘Aamir and collected by Muslim (Sahih Muslim, vol. 3, p. 1060, no.
4711). The word used in the hadeeth is ramy, which could mean shooting an arrow or throwing a
spear. It can also be applied to firing a gun or a rocket.
77 Soorah al-Kawthar (108):1.
78 Reported by Anas and collected by Muslim (Sahih Muslim, vol. 1, p. 220, no. 790) and Ahmad.
79 Soorah al-Qiyaamah (75):19
Ibn ’Abbaas explained that the statement, “Then it is for Me to explain it,”
means, “upon your tongue [O Muhammad].”80 Consequently, no other human
interpretation can be given precedence over that of the Prophet (r).
3. Tafseer of Qur’aan by Aathaar
Whenever the sahaabah could not find the tafseer of a passage in the Qur’aan
itself or in the Sunnah, they would use their own reasoning based on their
knowledge of the contexts of the verses and the intricacies of the Arabic language
in which the Qur’aan was revealed. Consequently, one of the greatest
commentators of the Qur’aan, Ibn Katheer, wrote in the preface of his tafseer, “If
we are unable to find a suitable tafseer in the Qur’aan or in the Sunnah, we go to
the opinions of the sahaabah. For verily, they knew the Qur’aan better than
anyone else due to their knowledge of the circumstances of its revelation, their
complete and accurate understanding of it, and their righteous deeds.” These
explanations of the sahaabah are known as tafseer by aathaar (the sayings of the
sahaabah). For example, when Ibn ‘Abbaas was questioned about the verse:
“And tell the believing women to lower their gaze and guard their
chastity and to only reveal from their adornment that which
(normally) appears,”81
he replied, “It refers to the face and hands.”82 On another occasion, after reciting
the verse,
80 Sahih Al-Bukhari, vol. 6, p. 422, no. 450.
81 Soorah an-Noor (24): 31.
82 Collected by Ibn Abee Shaybah in al-Musannaf, vol. 4, p. 283, and al-Bayhaqee in as-Sunan al-
Kubraa. Al-Albaanee ruled in Jilbaab al-Mar’ah al-Muslimah, pp. 59-60, that the isnaad of this
statement is saheeh.
“And whoever does not judge by what Allaah has revealed, is a kaafir
(disbeliever).”83
Ibn ‘Abbaas said, “It is a form of kufr (disbelief) less than real kufr.” 84
However, the tafseer transmitted from the Prophet (r) and the sahaabah did
not cover all of the verses of the Qur’aan. The Prophet (r) explained only what
was unclear to the sahaabah, and they, in turn, only explained what was unclear
to the taabi‘oon. But with each succeeding generation, more areas became unclear
due to the evolution of the language. Hence, the taabi‘oon had to make further
explanations after the passing of the sahaabah’s era. These explanations are
considered a part of tafseer by aathaar and should be given precedence over
personal opinions where there is unanimity among them. Where they differed,
none of their opinions is given preference over the others unless it is supported by
the language.
During the era of the taabi‘oon, many Christians and Jews became Muslim.
As a result, some of the taabi‘oon narrated tales from Jewish and Christian
sources in their explanations of the Qur’aan. Such narrations became known as
Israa’eeleeyaat. In later generations, the books of tafseer became filled with such
narrations, many of which could not be traced to any reliable source.
4. Tafseer of Qur’aan by Language
With the passage of time, words took on new meanings and old meanings
became lost, foreign words entered into the language, and vast sections of
83 Soorah al-Maa’idah (5):44.
84 Collected by al-Haakim, vol. 2, p. 313. A similar statement was collected by Ibn Jareeer in his
Tafseer, vol. 4, p. 597, no. 12068. This issue is one of the raging controversies of our time, the
question being: Does Ibn ‘Abbaas’s statement apply to rulers in our time, who rule by mixtures of
Sharee‘ah law and man-made law? The position of most scholars seems to be that when the ruler
believes that man-made laws are better than or as good as the Sharee‘ah, or that even though they
aren’t as good as the Sharee‘ah, it is permissible to rule by them, then he is a kaafir who has left
Islaam. If, however, he applies man-made laws while believing that he is sinful in doing so, his
kufr is kufr of actions, which makes him a major sinner, but doesn’t place him out of the fold of
Islaam. See at-Tah-theer min Fitnah at-Takfeer by Shaykh al-Albaanee, who provides copious
documentation from the statements of classical and modern salafee scholars to support his
position.
vocabulary fell into disuse. This natural process necessitated the explanation of
some of the Qur’aanic words according to their literal and grammatical meanings.
Consequently, this period witnessed the appearance of dictionaries written
specifically to deal with Qur’aanic Arabic vocabulary and philology. In cases
where words had more than one meaning, this step created differences of opinion
which could only be solved by finding some support in the Sunnah. For example,
“lams” literally means to touch, but figuratively it means sexual intercourse.
Thus, the later scholars were of two basic opinions concerning the following
verse,
“...or you (laamastum) women and cannot find water, then make
tayammum (ritual purification with dust).”85
Imaams ash-Shaafi‘ee and Maalik held that it meant the touch of the hand, though
each imaam added certain stipulations to it. On the other hand, Imaam Aboo
Haneefah ruled that it meant sexual intercourse. However, the Prophet’s wives
reported that he kissed them before performing salaah, which indicated that
touching was not intended by this verse.86
The four above-mentioned methods come under the general title of tafseer
bir-riwaayah or tafseer bil-ma’thoor (tafseer based on narration) and, as such,
leave little room for argument. Although the fourth step is oftentimes based on
narrations from earlier generations, at other times it can be highly opinionated and
controversial. For example, Yusuf Ali translates the word “burooj” used in the
85th soorah as “the Zodiacal signs,” while Pickthall translates it as “Mansions of
the Stars,” but says in his introduction to the soorah that it “is applied to the signs
of the zodiac.” Thus, according to them, Allaah is making an oath by the zodiacal
signs. Some English-speaking Muslims have taken this to be indirect support for
astrology. However, “burooj” originally only meant “star con-figuration,” and it
was not until later times that it was used to refer to the imaginary figures of the
85 Soorah an-Nisaa’ (4):43.
86 The hadeeth is reported by ‘Aa’ishah and collected by Aboo Daawood (Sunan Abu Dawud, vol.
1, p. 43, no. 179), at-Tirmithee, Ibn Maajah and Ahmad. Al-Albaanee authenticated it in Saheeh
Sunan Abee Daawood, vol. 1, p. 36, no. 165.
zodiac that pagan Babylonians and Greeks superimposed on them. Astrology has
been forbidden by the Prophet (r) in no uncertain terms, as it falls under the
general prohibition on visiting fortunetellers. The Prophet (r) said,
“Whoever...visits a fortuneteller [and believes in what he says] 87 has disbelieved
in what was revealed to Muhammad.” 88
5. Tafseer of Qur’aan by Opinion
Opinions based on a careful study of the first four steps can be considered
valid as long as they do not contradict any of those steps. Likewise, the
application of obvious meanings of the Qur’aan to existing situations and the
formation of conclusions based on their similarities are also allowed, as long as
such interpretations do not clash with authentic classical explanations. But, free
interpretation based on philosophical, scientific, or sectarian ideas is totally
forbidden. The Prophet (r) was reported to have said,
“Opinion-based argument about the Qur’aan is kufr.” He repeated it three times,
then said, “What you know of it, act upon; and what you are ignorant of, refer it
to one who knows.” 89
We can see from the above-mentioned hadeeth that the Prophet (r) sternly
warned his companions and later generations of Muslims about interpretations of
the Qur’aan based on speculation and unsubstantiated opinions. The reason is that
the Qur’aan is the foundation of Islaam and, as such, it had to remain pure and
untampered with. If free rein was given to any and everyone to interpret the
Qur’aan as they wished, its value would be totally destroyed, and Islaam itself
87 The addition is from the version of Aboo Daawood.
88 Collected by at-Tirmithee and Ibn Maajah. A similar hadeeth was collected by Aboo Daawood
(Sunan Abu Dawud, vol. 3, p. 1095, no. 3895) and authenticated by al-Albaanee in Saheeh Sunan
Abee Daawood, vol. 2, p 739, no. 3304.
89 Reported by Aboo Hurayrah and collected by Ahmad, Ibn Jareer in his Tafseer and Aboo
Ya‘laa. Authenticated by al-Albaanee in Silsilah al Ahaadeeth as-Saheehah, vol. 4. pp. 26-8.
would be undermined from its base. Thus, the only acceptable tafseer is that
which adheres to the following sequence: tafseer of Qur’aan by the Qur’aan, then
by the Sunnah, then by the sayings of the sahaabah, then by language, and finally
by opinion, as long as it is based on the preceding four methods and does not
contradict any of them.
Deviant Tafseers
In order to clarify the potential danger and corruption inherent in tafseer by
unsubstantiated opinion, the following examples of deviant tafseers have been
collected from various movements, sects, and philosophical schools from the
distant past to the present. From the tenth century CE (4th century AH), some
Soofees have interpreted “Pharaoh” to mean the heart in Allaah’s command to
Prophet Moosaa:
“Go to Pharaoh, for verily he has transgressed,”90
as it is the heart which oppresses every man, causing him to transgress. Others
interpreted Allaah’s command to Prophet Moosaa:
“Throw down your staff,”91
as a command to throw aside the material world and only depend on Allaah.
These spiritualistic tafseers are indicative of the Soofee movement’s
overemphasis of the spiritual over the material.
90 Soorah an-Naazi‘aat (79):17.
91 Soorah an-Naml (27):10.
In the Mu‘tazilee (Rationalist) tafseers of the ‘Abbaasid era, revelation was
interpreted according to human logic. Hence, the word “heart” in the following
verse was given a new meaning:
“And (remember) when Ibraaheem said, ‘My Lord, show me how You
give life to the dead.’ [Allaah] replied, ‘Do you not believe?’
Ibraaheem said, ‘Yes, but (I am asking You) in order that my heart
may be at rest.”92
It was claimed that Ibraaheem had a friend whom he referred to as his “heart”
and, thus, the true meaning of the verse was, “Yes, but I am asking You in order
that my friend may be at ease.”93 This interpretation was considered necessary to
explain away the doubt which Ibraaheem felt in his heart, as it seemed
inconsistent with prophethood, according to the Rationalists.
The Shee‘ah tafseers of the late ‘Abbaasid era, under the influence of their
inordinate obsession with the Prophet’s descendants, interpreted the verse:
( ÇÊÒÈ Èb$u‹É)tGù=tƒ Ç‘÷ƒtóst7ø9$# ylttB )
“He has let the two seas flow freely and they meet,”94
as a reference to ‘Alee, the Prophet’s son-in-law, and Faatimah, the Prophet’s
daughter; and in a following verse:
92 Soorah al-Baqarah (2):260.
93 This tafseer given by Ibn Fawrak is quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 358.
94 Soorah ar-Rahmaan (55):19.
“Out of them come pearls and coral,”95
they found a reference to the Prophet’s grandsons, al-Hasan and al-Husayn.96
The Qaadiyanee sect, which appeared in India during the latter part of the
nineteenth century, claimed that in the verse,
“Muhammad is not the father of any man among you, but he is
Allaah’s messenger and the seal (khaatam) of the prophets,”97
khaatam does not mean seal, as most translate it, but ring. Thus, they claimed that
just as the ring beautifies the finger, the Prophet Muhammad (r) was the
beautification of prophethood. Therefore, the meaning of the verse is that Prophet
Muhammad (r) was the most superior of the prophets but not the last.98 They also
assert that even if the word khaatam were taken to mean “seal,” it would be like
the seal placed on an envelope sealing its contents, but not limiting them. These
interpretations were made to validate the claim of their founder, Ghulam Ahmad,
to prophethood. They also distorted the following verse in reference to Prophet
‘Eesaa:
95 Soorah ar-Rahmaan (55):22.
96 Ibn Baabooyah in al-Khisaal. Quoted in Bihaar al-Anwaar, vol. 24, pp. 97-9, nos. 1-7.
97 Soorah al-Ahzaab (33):40.
98 Qadiyaniyat, p. 306.
“They did not crucify him nor did they kill him, but it was made to
seem so to them....But Allaah raised him up to Himself.”99
They claimed that “raised him up” meant a figurative raising, as used in the verse:
“And I raised your esteem for you.”100
This interpretation was necessary in order for them to prove their doctrine that
‘Eesaa died a natural death on earth after marrying and having children and being
buried in Kashmir, and that Ghulam Ahmad was the promised messiah whose
return was prophesied.101
Even more recently in America, Elijah Muhammad, founder of the Elijah sect
and claimant to Prophethood (d. 1975), interpreted the verse,
“On that day when the trumpet is blown, I will assemble the criminals
blue-eyed,”102
as proof that the inhabitants of the fire will all be white people. This interpretation
was used to support the Elijah doctrine that Allaah, God, was a black man, that all
99 Soorah an-Nisaa’ (4):157-8.
100 Soorah al-Inshiraah (94):4.
101 Shorter Encyclopaedia of Islaam, p. 24.
102 Soorah Taa Haa (20):102.
black people were gods and that all white people were devils.103 Although the
word zurq literally means blue, it was used to refer to the clouding of the cornea
due to certain eye diseases which gives the eye a bluish-grey tinge. Hence, a
more accurate translation would have been “bleary-eyed.”
According to Elijah, since the white man resembles the black man, he was
referred to as “mankind” in the Qur’aan, that is, a kind of man!104 Therefore, in
the verse:
“O mankind, verily, We105 have created you from a male and a
female,”106
“We” was interpreted by Elijah to refer to the black men/gods who supposedly
created the white race (mankind).107
These few examples of tafseers based solely on sectarian opinions clearly
show the incoherence and deception that result from the disregard for the correct
method of tafseer. The Qur’aan becomes a voice for each sect’s deviant and
heretical claims. The Qur’aan is manipulated mercilessly, as there are no logical
boundaries nor coherent rules by which the founders of these sects abide; hence,
the same verse may have a multiplicity of meanings for them. Whatever
interpretation promotes their ideas become correct. For them, the Qur’aan is no
longer a book of guidance, but a book containing the hidden secrets of their sect,
which only their leaders and the specially initiated can unlock.
The Conditions for the Mufassir 108
103 Message to the Black Man in America, p. 14.
104 I.e., quasi-human.
105 See footnote 23 on page 16 for an explanation of the meaning of ‘We’ when used by Allaah for
himself.
106 Soorah al-Hujuraat (49):13.
107 Message to the Black Man in America, p. 118.
108 One who makes tafseer of the Qur’aan.
From the information in the preceding chapter concerning the historical
development of the tafseer, its correct methodology, and examples of deviant
tafseers, the following conditions could be deduced as necessary for the
achievement of an authentic tafseer of Qur’aan. Conversely, the omission of any
one of the following conditions will more than likely result in a distorted
interpretation of the Qur’aan:
1. Correct Belief
The mufassir first and foremost must possess a true belief in Islaam for his or
her tafseer to be pure and free from heresy or gross errors. Sincerely believing in
Islaam does not automatically mean that one who does so has true belief in
Islaam. A true or correct belief exists only when one’s conception of Islaam
coincides with that of the Prophet (r) and his companions. Ignorance of what
constitutes correct belief in Islaam will almost certainly lead the mufassir into
incorrect explanations. Such an individual will be unable to distinguish between a
correct interpretation and an incorrect one. Consequently, he or she will have to
rely on their personal judgment, which would be impaired due to their ignorance.
Correct belief is also non-sectarian. Such a belief frees the mufassir from the
damaging influence of philosophies, schools of thought (math-habs), movements,
and sects.109 The mufassir does not approach the Qur’aan with preconceived ideas
and notions for which he or she wishes to find support in the Qur’aan. Such an
approach invariably leads to misinterpretations and sectarian explanations.
2. Correct Methodology
All honest attempts at tafseer must begin with the tafseer of the Qur’aan by
Qur’aan itself. What remains unexplained must then be sought in the Sunnah. If
the tafseer still cannot be found, the explanations of the sahaabah and their
students must then be turned to. That which is left after the preceding steps can
be found in the language of the Qur’aan. Such an approach to tafseer takes into
account Allaah’s role as the revealer and explainer of His revelation, the
Prophet’s role as the practical interpreter of Allaah’s revelation, the sahaabah and
their students’ roles as the conveyers of Allaah’s revelation and the Prophet’s
109 Mabaahith fee ‘Uloom al-Qur’aan, pp. 329-30.
interpretation and application of it, and the role of classical Arabic as the vehicle
in which the revelation and its explanation were transmitted.
Any other approach negates one or more of these vital roles and implies
either a claim of direct revelation from God or an understanding superior to that
of the Prophet (r) and his companions. A brief glance at the tafseer of those
ignoring these steps will expose their claims to divine revelation cloaked in terms
like “ilhaam” (inspiration) and “ kashf” (illumination).
3. Correct Knowledge
The mufassir must have working knowledge of classical Arabic, its
grammatical constructions, and its figures of speech, because this is the language
of the Qur’aan. Any tafseer which is based solely on a translation of some of the
meanings of the Qur’aan will be liable to distortion. As Mujaahid, the student of
Ibn ‘Abbaas, said, “It is not allowable for anyone who believes in Allaah and the
Last Day to explain Allaah’s Book if he is not knowledgeable in the Arabic
language.”110 The mufassir should also know the other Islaamic sciences which
are connected in one way or another to the Qur’aan, such as hadeeth and fiqh. He
should be familiar with the science of hadeeth in order to make sure that
explanations attributed to the Prophet (r) or his companions that he uses in his
tafseer are authentic. He should also know the fundamental principles of fiqh
(usool al-fiqh) in order to accurately extract or deduce Islaamic law from its
passages. Without a correct understanding of these two sciences, the mufassir
could not possibly escape including in his tafseer a wealth of misinformation,
since the body of weak and fabricated narrations is quite vast and the schools of
fiqh (Islaamic law) and their methods are many and varied.
110 Quoted in Mabaahith fee ‘Uloom al-Qur’aan, p. 331.
No comments