CHAPTER 6 : Interpreting the Text

TAFSIR, ITS KINDS AND PRINCIPLES

Tafsir (exegesis) of the Qur'an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsir there would be no right understanding of arious passages of the Qur'an.

Tafsir and Ta !i"

!he word tafsir is deri ed from the root 'fassara' " to explain# to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsir is used for explanation# interpretation and commentary on the Qur'an# comprising all ways of obtaining $nowledge# which contributes to the proper understanding of it# explains its meanings and clarifies its legal implications. %&ee 'ar$ashi# [Link].# (# p. ().* !he word mufassir (pl. mufassirun) is the term used for the person doing the tafsir# i.e. the 'exegete' or 'commentator'. !he word ta'wil# which is also used in this connection# is deri ed from the root 'awwala' and also means 'explanation# interpretation' . In technical language it similarly refers to explanation and interpretation of the Qur'an. !afsir in the language of the scholars means explanation and clarification. It aims at $nowledge and understanding concerning the boo$ of Allah# to explain its meanings# extract its legal rulings and grasp its underlying reasons. !afsir explains the 'outer' (+ahir) meanings of the Qur'an. !a'wil is considered by some to mean the explanation of the inner and concealed meanings of the Qur'an# as far as a $nowledgeable person can ha e access to them. ,thers are of the opinion that there is no difference between !afsir and ta'wil.

#h$ is it I%p&rtant'
!here are a number of reasons why !afsir is of great importance# but the basic reason is the following- Allah has sent the Qur'an as a boo$ of guidance to man$ind. Man's purpose is to worship Allah# i.e. to see$ .is pleasure by li ing the way of life

Allah has in ited him to adopt. .e can do so within the framewor$ of the guidance that Allah has re ealed concerning this# but he can do so only if he properly understands its meanings and implications.

A #arning
&ome Muslim scholars ha e warned against !afsir. Ahmad b. .anbal# e.g. has said'!hree matters ha e no basis- !afsir# malahim (tales of eschatological nature) and magha+i (tales of the battles)'. %Ibn !aimiya# mu/addima fi usul al0tafsir# 1uwait# (23(# p.42.* 5y this is meant that there is much exaggeration and unsound material in these fields# but it does not mean that neither of them ought to be considered. !his is clear from another ersion of the same erdict# in which the word isnad is used for 'basis'.

(asi) C&nditi&ns
Muslim scholars ha e laid down certain basic conditions for sound !afsir. Any !afsir# which disregards these principles must be iewed with great caution# if not re6ected altogether. !he most important among these conditions are the following!he mufassir must5e sound in belief ('a/ida). Well0grounded in the $nowledge of Arabic and its rules as a language. Well0grounded in other sciences that are connected with the study of the Qur'an (e.g. 'ilm al0riwaya). .a e the ability for precise comprehension. Abstain from the use of mere opinion. 5egin the !afsir of the Qur'an with the Qur'an. &ee$ guidance from the words and explanations of the 7rophet. 8efer to the reports from the sahaba. 9onsider the reports from the tabi'un. 9onsult the opinions of other eminent scholars.

*rades &f S&+r)es ,See I-n Tai%i$a, &p.)it., p./0.1

!he best !afsir is the explanation of the Qur'an by the Qur'an. !he next best is the explanation of the Qur'an by the 7rophet Muhammad# who# as &hafi'i explained# acted according to what he understood from the Qur'an. If nothing can be found in the Qur'an nor in the sunna of the 7rophet# one turns to the reports from the sahaba. %&ee Ibn !aimiya# [Link].# p.24.* If nothing can be found in the Qur'an# the sunna and the reports from the sahaba# one turns to the reports from the tabi'un. %&ee Ibn !aimiya# [Link].# p. (:;.*

.owe er# nothing can match the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the 7rophet.

Kinds &f Tafsir

!afsir may be di ided into three basic groups&abuni# tibyan# p.<). &ee also Qattan# [Link]. section ;4.* %!his classification has been borrowed from

Tafsir bi-l-riwaya (by transmission)# also $nown as Tafsir bi-l-ma'thur. Tafsir bi'l-ra'y (by sound opinion= also $nown as tafsir bi-l-diraya# by $nowledge). Tafsir bi-l-ishara (by indication# from signs).

Tafsir -i2"2ri!a$a
5y this is meant all explanations of the Qur'an which can be traced bac$ through a chain of transmission to a sound source# i.e.!he Qur'an itself. !he explanation of the 7rophet. !he explanation by 9ompanions of the 7rophet (to some extent). >aturally# the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the 7rophet are the two highest sources for tafsir# which cannot be matched nor superseded by any other source. >ext to these ran$ the explanations by the sahaba# since the sahaba were witnesses to the re elations# were educated and trained by the 7rophet himself and were closest to the period of the first Muslim umma. ,f course all reports of explanations by the 7rophet or by a sahabi must be sound according to the science of riwaya as in 'ulum al0hadith.

The 3+r an exp"ained -$ the 3+r an

!he interpretation of the Qur'an by the Qur'an is the highest source of tafsir. Many of the /uestions which may arise out of a certain passage of the Qur'an ha e their explanation in other parts of the ery same boo$# and often there is no need to turn to any sources other than the word of Allah# which in itself contains tafsir. !o see$ to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. ,nly if this does not suffice# he will refer to other sources of tafsir. %It/an# ((# pp.(?(0;.*

@xamplesA case in point is the detailed explanation of 4-; by 4-A# concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'an by another concerns a /uestion which might arise from &urah AA- ). It is explained in &urah 23(-

'We sent it down during a blessed night' (AA- )). Which night is this blessed night# in which the Qur'an was sent downB 'We ha e indeed re ealed this in the lailat al0/adr' (23- (). A third example is the explanation of &urah ;-)3 by &urah 3-;)'!hen learnt Adam from his Cord words of inspiration# and his Cord turned towards him# for .e is ,ft08eturning# Most Merciful' (;- )3). !hese 'words of inspiration' are explained by the Qur'an as follows',ur CordD We ha e wronged our own souls. If !hou forgi e us not# and bestow not upon us !hy mercy# we shall certainly be lost' (3- ;)).

The 3+r an exp"ained -$ the Pr&phet

!here are numerous examples of explanation of the Qur'an by the 7rophet# who either himself as$ed the Angel Eabriel for explanation of matters not clear to him# or who was as$ed by the 9ompanions about the Qur'an. &uyuti has gi en a long list of explanations of the Qur'an by the 7rophet sura by sura. %It/an# ((# pp. (2(0;:4.* .ere one example may suffice'And eat and drin$ until the white thread of dawn appears to you distinct from its blac$ thread. . .' (;- (?3). >arrated 'Adi b. .atim- I said- ', Allah's ApostleD What is the meaning of the white thread distinct from the blac$ threadB Are these two threadsB' .e said- 'Fou are not intelligent# if you watch the two threads'. .e then added# '>o# it is the dar$ness of the night and the whiteness of the day'. %It/an ((. pp. (2(0;:4.*

Tafsir -$ saha-a ,F&r a -rief s+%%ar$ &n ear"$ Tafsir see a"2Sa!!af,
Perspe)ti6es. Lei)ester, 5/7/, pp."08298.1

Ear"$ Tafsir , in Ah%ad, K. and 4. 5. Ansari. Is"a%i)

>ext# after explanation of the Qur'an by the Qur'an and of the Qur'an by the 7rophet himself# ran$s the explanation of the Qur'an by the sahaba. Among them# the following were best $nown for their $nowledge of and contribution to the field of tafsir- Abu 5a$r# 'Gmar# 'Gthman# 'All (not much has been reported from them)# Ibn Mas'ud# Ibn 'Abbas# 'Gbay b. 1a'b# 'aid b. !habit# Abu Musa al0Ash'arl# 'Abdullah b. 'ubair.

I-n A--as
Abdullah b. 'Abbas (d. <?H<?3) is considered to be the most $nowledgeable of the

9ompanions in tafsir.

%A boo$ entitled tanwir al0mi/bas min !afsir Ibn Abbas (5eirut# n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go bac$ to Ibn 'Abbas. ,n the /uestion of authenticity# see al0&awwaf# [Link]. p. (A:.*

.e has been called 'tar6uman al0/ur'an'# the interpreter of the Qur'an. &ince he was related to the 7rophet# being his cousin# and his maternal aunt Maimuna being one of the 7rophet's wi es# he was ery close to the 7rophet Muhammad and learnt much about the re elation. It is said that he saw the Angel Eabriel twice. Apart from his detailed $nowledge of e erything concerning tafsir# he is also gi en the credit for ha ing emphasised one of the basic principles of 'ilm al0 tafsir which has remained important to this day# namely# that the meaning of words# especially of unusual words in the Qur'an ought to be traced bac$ to their usage in the language of pre0Islamic poetry. !here is a long list of such explanations /uoted by &uyutl. %It/an ( pp.(;:0)).*

Exa%p"e:
!he following is an example of tafsir from a sahabl# namely Ibn 'Abbas# confirmed by 'Gmar'&o celebrate the praises of your Cord# and as$ for .is forgi eness. IerilyD .e is the one who accepts the repentance and forgi es' (((:- )). >arrated Ibn 'Abbas- 'Gmar used to ma$e me sit with the elderly men who had fought in the battle of 5adr. &ome of them felt it (did not li$e that) and said to 'Gmar- 'Why do you bring in this boy to sit with us# while we ha e sons li$e himB' 'Gmar replied '5ecause of what you $now of his position' (i.e. his religious $nowledge). ,ne day 'Gmar called me and made me sit in the gathering of those people# and I thin$ that he called me 6ust to show them (my religious $nowledge). 'Gmar then as$ed them in my presence- 'What do you say about the interpretation of the statement of Allah'. 'When comes help of Allah# and the con/uest . . .' (((:- (). &ome of them said- 'We are ordered to praise Allah and as$ for .is forgi eness# when Allah's help and the con/uest (of Ma$$a) comes to us'. &ome others $ept /uiet and did not say anything. ,n that 'Gmar as$ed me- 'Jo you say the same# , Ibn 'AbbasB' I replied- '>o'. .e said- 'What do you say thenB' I replied- '!hat is the sign of the death of Allah's apostle which Allah informed him of. Allah said'(, Muhammad) when comes the help of Allah (to you against your enemies) and the con/uest (of Ma$$a) (which is the sign of your death) 0 you should celebrate the praises of your Cord and as$ for .is forgi eness# and .e is the ,ne who accepts the repentance and forgi es' (((:-(0)). ,n that 'Gmar said- 'I do not $now anything about it other than what you ha e said'. %5u$hari# Il# >o. A2A.*

Another short example is>arrated 'Ata'- When Ibn 'Abbas heard'.a e you not seen those who ha e changed the fa our of Allah into disbeliefB' ((A;?). .e said- '!hose were the disbelie ing pagans of Ma$$a.
%5u$hari Il >o. ;;;.*

Tafsir -$ Ta-i +n
!here are many more persons from among the tabiKun $nown for their preoccupation with tafsir# because many more people had embraced Islam and the need for $nowledge about the Qur'an had increased manifold. Also# the 7rophet himself and many of his 9ompanions were no longer a ailable to gi e this guidance# and therefore greater efforts had to be made to satisfy this need for proper understanding of the boo$ of Allah. ,f the mufassirun from among the tabiKun one distinguishes three groups# according to their origin and area of acti ity!hose from Ma$$a. !hose from Madina. !hose from Ira/.

The :a;;an *r&+p

According to many scholars# this group of mufassirun from among the tabiKun are the most $nowledgeable in tafsir# because they learnt about it from 'Abdullah b. 'Abbas. !hey are many in number# and among the best $nown out of many others are Mu6ahid (d.(:AH3;;)# 'Ata' (d.((AH3);) and 'I$rima (d.(:3.). Mu6ahid# the best $nown among them# is reported to ha e gone through the Qur'an thrice with Ibn 'Abbas and to ha e as$ed him about the 'when' and 'how' of each erse that had been re ealed. %!aimiya p. =(:;.* A complete boo$ of tafsir by Mu6ahid has been published. It is based on a manuscript from the <th .i6ra century and is edited by &urti. %&urti# A.- !afsir Mu6dhid# ; ols.# 5eirut# n.d.*

Exa%p"e:
.umaid b. Qais Ma$$i reported- I was with Mu6ahid and we were circumambulating the house (1a'ba). A man came and as$ed whether the fasts of penalty of an oath should be obser ed continuously or se erally. .umaid replied that if he li$ed he could obser e them se erally tooD 5ut Mu6ahid said- >ot se erally# for the reading of 'Gbayy b. 1a'b is thalathi ayyamin mutatabi'at# i.e. to fast three days continuously'.
%Muwatta Mali$# >o. <(3.*

The :adinan *r&+p

!he mufassirun among the tabiKun from Madina had many 9ompanions as their teachers# among the best $nown being 'Gbay b. 1a'b. !he following are some of the well0$nown Qur'an exegetes among them- Muh. Ammad b. 1a'b al0Qar+i (d.((3H3)4)# Abu0l 'Alliya al08iyahl (d.2:H3:?) and 'aid b. Aslam (d.():H3A3).

The Ira< *r&+p

!here were also many mufassirun among the tabiKun in Ira/. !heir principal teacher was Ibn Mas'ud. !heir main centres were 5asra and 1ufa. !he best $nown among them are- [Link] al05asri (d.(;(H3)?)# Masru/ b. al0'A6da' (d.<)H<?;) and Ibrahlm al0>a$ha'i. (d.24H3()).

S+%%ar$
>othing can excel the tafsir of the Qur'an by the Qur'an. !his is followed by sound reports about the 7rophet's explanation of the re elation. Whate er is sound and genuine in the explanation of the Qur'an by the sahaba and the tabiKun may not be re6ected# but the following principles are to be obser ed&ound reports must be distinguished from unsound ones# for many iews ha e been falsely attributed to some sahaba and tabiKun (especially to Ibn 'Abbas and Mu6ahid# the most renowned ones among them)# which cannot be traced bac$ to them when the isnad is in estigated. !hose reports must of course be re6ected. Material from the ahl0al0$itab# in particular the Lewish traditions (israKiliyat) %Mor details# see below# p. ()).* must be sorted out and e aluated. Material which crept in due to theological# philosophical# political and other considerations# must be sorted out and e aluated (such as e.g. some &hi'a attributions to 'Ali# or 'Abbasid attributions to Ibn 'Abbas# etc.). Malse material purposely introduced by the enemies of Islam must be distinguished from sound material.

Tafsir -i "2ra $
!he second $ind of tafsir# after tafsir bi'l0riwaya# is the so0called tafsir bi'l0ra'y. It is not based directly on transmission of $nowledge by the predecessors# but on the use of reason and i6tihad. !afsir biKl0ra'y does not mean 'interpretation by mere opinion'# but deri ing an opinion through i6tihad based on sound sources. While the former has been condemned already in the hadith# the latter is recommendable# when used in its proper place as sound i6tihad# and was also appro ed by the 7rophet# e.g. when he sent MuKadh bin Labal to Femen. %Mish$at al0masabih# [Link].# II# p.32A- (Arabic)# Iol. ;# >o. )3)3.* !afsir bi'l0ra'y on the other hand has been declared haram on the basis of the

following hadith'Mrom Ibn NAbbas- Allah's messenger said- O.e who says (something) concerning the Qur'an without $nowledge# he has ta$en his seat of fireO N. %Ibn !aimiya# p.(:4# from !irmidhi#
who says it is hasan sahlh.*

.owe er this hadith has been explained in two ways!hat no one should say of the Qur'an what is not from the sahaba or tabiKun. !hat no one should say of the Qur'an what he $nows to be otherwise. [[Link],p.174.] !he ob ious meaning of the hadith is that one should not say something about the Qur'an without ha ing the proper $nowledge# the sources of which ha e already been explained. %!he Qur'an explained by the Qur'an# by the 7rophet# by the 9ompanions. 5y the tabiKun. by sound
i6tihad.*