Tafsir of the Qur'an - Part 1 Tafsîr, Its Kinds & Principles
Tafsîr (exegesis) of the Qur'ân 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 tafsîr there would be no right understanding of various passages of the Qur'ân. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Tafsîr & Ta'wil The word tafsîr is derived from the root 'fassara' - to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsîr is used for explanation, interpretation and commentary on the Qur'ân, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. The word mufassir (pl. mufassirûn) is the term used for the person doing the tafsîr, i.e. the 'exegete' or 'commentator'. The word ta'wîl, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation' . In technical language it similarly refers to explanation and interpretation of the Qur'ân. Tafsîr in the language of the scholars means explanation and clarification. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsîr explains the 'outer' (zahir) meanings of the Qur'ân. Ta'wîl is considered by some to mean the explanation of the inner and concealed meanings of the Qur'ân, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between tafsîr and ta'wîl. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Why Is It Important? There are a number of reasons why tafsîr is of great importance, but the basic reason is the following: Allah has sent the Qur'ân as a book of guidance to mankind. Man's purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now A Warning Some Muslim scholars have warned against tafsîr. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: tafsîr, malâhim (tales of eschatological nature) and maghâzî (tales of the battles)'. By this is meant that there is much exaggeration and unsound material in these fields, but it does not mean that neither of them ought to be considered. This is clear from another version of the same verdict, in which the word isnad is used for 'basis'. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Basic Conditions Muslim scholars have laid down certain basic conditions for sound tafsîr. Any tafsîr, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following: http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now The mufassir must: Be sound in belief ('aqîda). Well-grounded in the knowledge of Arabic and its rules as a language. Well-grounded in other sciences that are connected with the study of the Qur'ân (e.g. 'ilm al-riwâya). Have the ability for precise comprehension. Abstain from the use of mere opinion. Begin the tafsîr of the Qur'ân with the Qur'ân. Seek guidance from the words and explanations of the Prophet. Refer to the reports from the sahâba. Consider the reports from the tâbicûn. Consult the opinions of other eminent scholars. Grades Of Sources http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now The best tafsîr is the explanation of the Qur'ân by the Qur'ân. The next best is the explanation of the Qur'ân by the Prophet Muhammad, who, as Shâfi'î explained, acted according to what he understood from the Qur'ân. If nothing can be found in the Qur'ân nor in the sunna of the Prophet, one turns to the reports from the sahâba. If nothing can be found in the Qur'ân, the sunna and the reports from the sahâba, one turns to the reports from the tâbicûn. However, nothing can match the explanation of the Qur'ân by the Qur'ân and the explanation of the Qur'ân by the Prophet. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Kinds Of Tafsîr Tafsîr may be divided into three basic groups: Tafsîr bi-l-riwâya (by transmission), also known as tafsîr bi-l-ma'thûr. Tafsîr bi'l-ra'y (by sound opinion; also known as tafsîr bi-l-dirâya, by knowledge). Tafsîr bi-l-ishâra (by indication, from signs). Tafsîr bi-l-riwâya By this is meant all explanations of the Qur'ân which can be traced back through a chain of transmission to a sound source, i.e.: The Qur'ân itself. The explanation of the Prophet. The explanation by Companions of the Prophet (to some extent). Naturally, the explanation of the Qur'ân by the Qur'ân and the explanation of the Qur'ân by the Prophet are the two highest sources for tafsîr, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sahâba, since the sahâba were witnesses to the revelations, were educated and trained by the Prophet himself and were closest to the period of the first Muslim umma. Of course all reports of explanations by the Prophet or by a sahâbi must be sound according to the science of riwâya as in culum al-hadîth. The Qur'ân explained by the Qur'ân: The interpretation of the Qur'ân by the Qur'ân is the highest source of tafsîr. Many of the questions which may arise out of a certain passage of the Qur'ân have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsîr. To seek to explain an aya from the Qur'ân by referring to another ayâ from the Qur'ân is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsîr. Examples A case in point is the detailed explanation of 5:2 by 5:4, concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'ân by another concerns a question which might arise from Sura 44: 3. It is explained in Sura 97: 1: 'We sent it down during a blessed night' (44: 3). Which night is this blessed night, in which the Qur'ân was sent down? 'We have indeed revealed this in the lailatal-qadr' (97: 1). A third example is the explanation of Sura 2:37 by Sura 7:23. 'Then learnt Adam from his Lord words of inspiration, and his Lord turned towards him, for He is Oft-Returning, Most Merciful' (2:37). These 'words of inspiration' are explained by the Qur'ân as follows: 'Our Lord! We have wronged our own souls. If Thou forgive us not, and bestow not upon us Thy mercy, we shall certainly be lost' (7: 23). The Qur'ân explained by the Prophet: There are numerous examples of explanation of the Qur'ân by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'ân. Suyûtî has given a long list of explanations of the Qur'ân by the Prophet sura by sura. Here one example may suffice: 'And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .' (2: 187). Narrated 'Adi b. Hâtim: I said: 'O Allah's Apostle! What is the meaning of the white thread distinct from the black thread? Are these two threads?' He said: 'You are not intelligent, if you watch the two threads'. He then added, 'No, it is the darkness of the night and the whiteness of the day'. http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Tafsîr by Sahâba Next, after explanation of the Qur'ân by the Qur'ân and of the Qur'ân by the Prophet himself, ranks the explanation of the Qur'ân by the sahâba. Among them, the following were best known for their knowledge of and contribution to the field of tafsîr: Abû Bakr, cUmar, cUthmân, cAlî (not much has been reported from them), Ibn Mas'ûd, Ibn cAbbâs, 'Ubay b. Ka'b, Zaid b. Thâbit, Abû Mûsâ al-Ash'arî, cAbdullâh b. Zubair. Ibn cAbbâs: Abdullah b. cAbbâs (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsîr. He has been called 'tarjumân al-Qur'ân', the interpreter of the Qur'ân. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet's wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsîr, he is also given the credit for having emphasised one of the basic principles of cilm al-tafsîr which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'ân ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyûtî. Example The following is an example of tafsîr from a sahaba, namely Ibn cAbbâs, confirmed by cUmar: 'So celebrate the praises of your Lord, and ask for His forgiveness. Verily! He is the one who accepts the repentance and forgives' (110: 3). Narrated Ibn cAbbâs: cUmar used to make me sit with the elderly men who had fought in the battle of Badr. Some of them felt it (did not like that) and said to cUmar: 'Why do you bring in this boy to sit with us, while we have sons like him?' Umar replied 'Because of what you know of his position' (i.e., his religious knowledge). One day cUmar called me and made me sit in the gathering of those people, and I think that he called me just to show them (my religious knowledge). cUmar then asked them in my presence: 'What do you say about the interpretation of the statement of Allah'. 'When comes help of Allah, and the conquest . . .' (110: 1). Some of them said: 'We are ordered to praise Allah and ask for His forgiveness, when Allah's help and the conquest (of Makka) comes to us'. Some others kept quiet and did not say anything. On that cUmar asked me: 'Do you say the same, O Ibn cAbbâs?' I replied: 'No'. He said: 'What do you say then?' I replied: 'That is the sign of the death of Allah's apostle which Allah informed him of Allah said: '(O Muhammad) when comes the help of Allah (to you against your enemies) and the conquest (of Makka) (which is the sign of your death) - you should celebrate the praises of your Lord and ask for His forgiveness, and He is the One who accepts the repentance and forgives' (110:1-3). On that cUmar said: 'I do not know anything about it other than what you have said'. Another short example is: Narrated 'Atâ': When Ibn cAbbâs heard: 'Have you not seen those who have changed the favour of Allah into disbelief?' (14: 28). He said: 'Those were the disbelieving pagans of Makka.' http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Tafsîr by Tabiûn There are many more persons from among the tabicûn known for their preoccupation with tafsîr, because many more people had embraced Islam and the need for knowledge about the Qur'ân had increased manifold. Also, the Prophet himself and many of his Companions were no longer available to give this guidance, and therefore greater efforts had to be made to satisfy this need for proper understanding of the book of Allah. Of the mufassirûn from among the tabicûn one distinguishes three groups, according to their origin and area of activity: Those from Makka. Those from Madina. Those from Iraq. The Makkan Group: According to many scholars, this group of mufassirun from among the tabicûn are the most knowledgeable in tafsîr, because they learnt about it from cAbdullâh b. cAbbâs. They are many in number, and among the best known out of many others are Mujâhid (d.104/722), cAtâ' (d.114/732) and cIkrima (d.107H). Mujâhid, the best known among them, is reported to have gone through the Qur'ân thrice with Ibn cAbbâs and to have asked him about the 'when' and 'how' of each verse that had been revealed. A complete book of tafsîr by Mujâhid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surtî. Example Humaid b. Qais Makki reported: I was with Mujâhid and we were circumambulating the house (Ka'ba). A man came and asked whether the fasts of penalty of an oath should be observed continuously or severally. Humaid replied that if he liked he could observe them severally too! But Mujâhid said: Not severally, for the reading of cUbayy b. Kacb is thalâthi ayyâmin mutatâbi'ât, i.e. to fast three days continuously'. The Madinan Group: The mufassirûn among the tabicûn from Madina had many Companions as their teachers, among the best known being cUbay b. Kacb. The following are some of the well-known Qur'ân exegetes among them: Muhammad b. Kacb al-Qarzî (d.117/735), Abu-l 'Allîya al-Riyahî (d.90/ 708) and Zaid b. Aslam (d.130/747). The Iraq Group: There were also many mufassirûn among the tabicûn in Iraq. Their principal teacher was Ibn Mas'ûd. Their main centres were Basra and Kufa. The best known among them are: Al-Hasan al-Basri (d.121/738), Masrûq b. al-'Ajda' (d.63/682) and Ibrâhîm al-Nakha'î (d.95/713). http://ibnkathirtafsir.com/index.html- Get a copy Ibn Kathir's Tafsir of The Holy Qur'an now Summary Nothing can excel the tafsîr of the Qur'ân by the Qur'ân. This is followed by sound reports about the Prophet's explanation of the revelation. Whatever is sound and genuine in the explanation of the Qur'ân by the sahâba and the tabicûn may not be rejected, but the following principles are to be observed: Sound reports must be distinguished from unsound ones, for many views have been falsely attributed to some sahâba and tabicûn (especially to Ibn cAbbâs and Mujâhid, the most renowned ones among them), which cannot be traced back to them when the isnad is investigated. Those reports must of course be rejected. Material from the ahl-al-kitâb, in particular the Jewish traditions (isrâ'îlîyât) must be sorted out and evaluated. Material which crept in due to theological, philosophical, political and other considerations, must be sorted out and evaluated (such as e.g. some Shî'a attributions to cAlî, or cAbbâsid attributions to Ibn cAbbâs, etc.). False material purposely introduced by the enemies of Islam must be distinguished from sound material.
