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Tafs�r, Its Kinds & Principles |
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rami 
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 Topic: Tafs�r, Its Kinds & PrinciplesPosted: 21 March 2006 at 6:31am |
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Bi ismillahir rahmanir raheem
assalamu alaikum Tafs�r, Its Kinds & Principles Tafs�r (exegesis) of the Qur'�n 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 tafs�r there would be no right understanding of various passages of the Qur'�n. The word tafs�r is derived from the root 'fassara' - to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafs�r is used for explanation, interpretation and commentary on the Qur'�n, 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. mufassir�n) is the term used for the person doing the tafs�r, i.e. the 'exegete' or 'commentator'. The word ta'w�l, 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'�n. Tafs�r 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. Tafs�r explains the 'outer' (zahir) meanings of the Qur'�n. Ta'w�l is considered by some to mean the explanation of the inner and concealed meanings of the Qur'�n, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between tafs�r and ta'w�l. There are a number of reasons why tafs�r is of great importance, but the basic reason is the following: Allah has sent the Qur'�n 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. Some Muslim scholars have warned against tafs�r. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: tafs�r, mal�him (tales of eschatological nature) and magh�z� (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'. Muslim scholars have laid down certain basic conditions for sound tafs�r. Any tafs�r, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following: The mufassir must:
The best tafs�r is the explanation of the Qur'�n by the Qur'�n. The next best is the explanation of the Qur'�n by the Prophet Muhammad, who, as Sh�fi'� explained, acted according to what he understood from the Qur'�n. If nothing can be found in the Qur'�n nor in the sunna of the Prophet, one turns to the reports from the sah�ba. If nothing can be found in the Qur'�n, the sunna and the reports from the sah�ba, one turns to the reports from the t�bic�n. However, nothing can match the explanation of the Qur'�n by the Qur'�n and the explanation of the Qur'�n by the Prophet. Tafs�r may be divided into three basic groups:
By this is meant all explanations of the Qur'�n which can be traced back through a chain of transmission to a sound source, i.e.:
Naturally, the explanation of the Qur'�n by the Qur'�n and the explanation of the Qur'�n by the Prophet are the two highest sources for tafs�r, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sah�ba, since the sah�ba 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 sah�bi must be sound according to the science of riw�ya as in culum al-had�th. The Qur'�n explained by the Qur'�n: The interpretation of the Qur'�n by the Qur'�n is the highest source of tafs�r. Many of the questions which may arise out of a certain passage of the Qur'�n 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 tafs�r. To seek to explain an aya from the Qur'�n by referring to another ay� from the Qur'�n is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafs�r. 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'�n by another concerns a question which might arise from Sura 44: 3. It is explained in Sura 97: 1:
Which night is this blessed night, in which the Qur'�n was sent down?
A third example is the explanation of Sura 2:37 by Sura 7:23.
These 'words of inspiration' are explained by the Qur'�n as follows:
The Qur'�n explained by the Prophet: There are numerous examples of explanation of the Qur'�n 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'�n. Suy�t� has given a long list of explanations of the Qur'�n by the Prophet sura by sura. Here one example may suffice:
Next, after explanation of the Qur'�n by the Qur'�n and of the Qur'�n by the Prophet himself, ranks the explanation of the Qur'�n by the sah�ba. Among them, the following were best known for their knowledge of and contribution to the field of tafs�r: Ab� Bakr, cUmar, cUthm�n, cAl� (not much has been reported from them), Ibn Mas'�d, Ibn cAbb�s, 'Ubay b. Ka'b, Zaid b. Th�bit, Ab� M�s� al-Ash'ar�, cAbdull�h b. Zubair. Ibn cAbb�s: Abdullah b. cAbb�s (d. 68/687) is considered to be the most knowledgeable of the Companions in tafs�r. He has been called 'tarjum�n al-Qur'�n', the interpreter of the Qur'�n. 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 tafs�r, he is also given the credit for having emphasised one of the basic principles of cilm al-tafs�r which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'�n 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 Suy�t�. Example The following is an example of tafs�r from a sahaba, namely Ibn cAbb�s, confirmed by cUmar:
Narrated Ibn cAbb�s: 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?' cUmar 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'.
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 cAbb�s?' 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 'At�': When Ibn cAbb�s heard:
He said: 'Those were the disbelieving pagans of Makka.' There are many more persons from among the tabic�n known for their preoccupation with tafs�r, because many more people had embraced Islam and the need for knowledge about the Qur'�n 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 mufassir�n from among the tabic�n one distinguishes three groups, according to their origin and area of activity:
The Makkan Group: According to many scholars, this group of mufassirun from among the tabic�n are the most knowledgeable in tafs�r, because they learnt about it from cAbdull�h b. cAbb�s. They are many in number, and among the best known out of many others are Muj�hid (d.104/722), cAt�' (d.114/732) and cIkrima (d.107H). Muj�hid, the best known among them, is reported to have gone through the Qur'�n thrice with Ibn cAbb�s and to have asked him about the 'when' and 'how' of each verse that had been revealed. A complete book of tafs�r by Muj�hid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surt�. Example
The Madinan Group: The mufassir�n among the tabic�n 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'�n exegetes among them: Muhammad b. Kacb al-Qarz� (d.117/735), Abu-l 'All�ya al-Riyah� (d.90/ 708) and Zaid b. Aslam (d.130/747). The Iraq Group: There were also many mufassir�n among the tabic�n in Iraq. Their principal teacher was Ibn Mas'�d. Their main centres were Basra and Kufa. The best known among them are: Al-Hasan al-Basri (d.121/738), Masr�q b. al-'Ajda' (d.63/682) and Ibr�h�m al-Nakha'� (d.95/713). Nothing can excel the tafs�r of the Qur'�n by the Qur'�n. 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'�n by the sah�ba and the tabic�n may not be rejected, but the following principles are to be observed:
The second kind of tafs�r, after tafs�r bi'l-riw�ya, is the so-called tafs�r bi'l-ra'y. It is not based directly on transmission of knowledge by the predecessors, but on the use of reason and ijtih�d. Tafs�r bil-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtih�d 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 ijtih�d, and was also approved by the Prophet, e.g. when he sent Mu'�dh bin Jabal to Yemen. Tafs�r bi'l-ra'y on the other hand has been declared har�m on the basis of the following had�th:
However this had�th has been explained in two ways:
The obvious meaning of the had�th is that one should not say something about the Qur'�n without having the proper knowledge, the sources of which have already been explained. Two Kinds of tafs�r bi'l-ra'y: In view of this, it is obvious that tafs�r bi'l-ra'y should not be rejected in toto, but is acceptable if based on sound ijtihad. Scholars have therefore grouped tafs�r bi'l-ra'y into two kinds:
Sah�ba or tabic�n shun mere opinion: While the tafs�r bi'l-ra'y based on sound sources was accepted, it is reported that from the outset the sah�ba had refused to involve themselves in giving explanations based on mere opinion:
The same attitude is also found among the tabic�n:
Some scholars have said that tafs�r bi'l-ra'y is not allowed. since it cannot be traced back to the Prophet or his Companions directly. Others, who form the majority, say that it is permissible under the conditions described briefly above, because it is done by ijtih�d, based on sound sources, which is a permissible means of obtaining knowledge. By this is meant the interpretation of the Qur'�n beyond its outer meanings, and the people practising it concern themselves with meanings attached to verses of the Qur'�n, which are not visible to anyone, but only to him whose heart Allah has opened. This kind of tafs�r is often found with mystically-inclined authors. While it must not be denied that Allah guides to the understanding of the Qur'�n whom He pleases and as He wills, it has to be said that tafs�r bi-l-ish�ra is not a matter of science and scientific principles, which may be acquired and then used, as are the other branches of culum al-Qur'�n and of tafs�r. Some scholars have therefore rejected it from the viewpoint of general acceptability and said it is based on mere opinion. However Ibn al-Qayyim is reported to have said that results achieved by tafs�r bi-l-ish�ra are permissible and constitute good findings, if the following four principles are jointly applied:
In some cases the mufassir�n do not agree on the interpretation of a given verse from the Qur'�n. There are a number of reasons for this, the most important ones are the following:
The main cause however is, in the view of Ibn Taim�ya, that the people introduced false innovation (bid'a) and 'twisted the speech (of God) from its actual position, and interpreted the speech of Allah and His apostle(s) other than it is meant, and explained it other than it should be explained'. This word, meaning 'of Jewish origin' refers to explanations derived from non-Muslim sources and especially from the Jewish tradition, but also including other ahl al-kit�b in general. Such material was used very little by the sah�ba, but more by the tabic�n and even more by later generations. There are many aspects of the Qur'�n which can be explained by referring to such sources, when there is common ground between the Qur'�n and the other traditions. However, the information taken from such sources must be used with great caution and cannot be considered sound according to the standards of 'ilm al-had�th, unless traced back to the Prophet himself and his Companions. The Prophet has already cautioned Muslims against this source of knowledge:
Similarly Ibn Mas'�d, the well-known Companion, is reported to have said: 'Do not ask the ahl al-kitab about anything (in tafs�r), for they cannot guide you and are themselves in error....' Hence one distinguishes three kinds of the so-called isr�'�l�y�t:
A concise but useful summary of the vast field of tafs�r can be found in the following words said to be from Ibn cAbb�s: 'Tafs�r has four aspects:
Some important Books of Tafs�r Numerous books have been written by Muslim scholars on the subject of tafs�r. The oldest text available is attributed to Ibn cAbb�s (d.68/687) although some doubt its authenticity. Other old books of tafs�r, still available to us, include the works of Zaid bin cAl� (d.122/740) and Muj�hid, the famous t�bc� (d.104/722). However it is generally accepted that the magnum opus among the early books of tafs�r, which have come down to us is the tafs�r al-Tabar�. Tafs�r al-Tabar�: This book was written by Ibn Jar�r al-Tabar� (d-310/922) under the title Jami' al-Bay�n f� Tafs�r al-Qur'�n. It belongs to the most famous books in tafs�r and is perhaps the most voluminous work we have on the subject. It belongs to the class of tafs�r bi'l-riw�ya and is based on the reports from the Prophet, the sah�ba and the tabic�n, giving the various chains of transmission and evaluating them. However, it also contains reports that are not sound, without clearly indicating this, including so-called isr�'�l�y�t. Tabar� also says in some places that one cannot know about certain things and that not to know about them does not do any harm. In spite of all this the book is nevertheless one of the most important works in tafs�r referred to by almost every subsequent scholar. It has been printed twice in Egypt (in 1903 and 1911) in 30 volumes, while a third edition begun in 1954 has reached volume 15. Other Well-Known Books of Tafs�r
Some important books from the class of tafs�r bi'l-ra'y are as follows:
None of these important books have ever been translated into any European language. To conclude here is an example from the Tafs�r al-Jal�lain:
Contemporary Tafs�r Literature Among numerous books on tafs�r that have been written in the twentieth century, three are outstanding. They have greatly influenced the thinking of Muslims all over the world, and are briefly introduced here. They are:
Tafs�r al-Man�r: The actual title of this book is Tafs�r al-Qur'�n al-Hakim. It was compiled by Muhammad Rash�d Rida (d.1354/1935), the well-known disciple of Muhammad cAbduh (d.1323/1905), and published in Egypt. It is called tafs�r al-Man�r since some of its parts had been serialised in the periodical al-Man�r. The tafs�r covers the first 12 juz' of the Qur'�n. The influence of the 'Man�r School of Thought' on Muslims all over the world since the turn of the century has been tremendous, although today, after several decades, some of the attempts to harmonise contemporary scientific as well as social development with the teachings of the Qur'�n seem rather inappropriate. For example, the commentary on Sura 1: 276, where Jinns are explained as microbes causing diseases, or on 4:3 where polygamy is 'prohibited' according to the tafs�r al-Man�r, because justice cannot be done between two or more wives. However the basic notion of the 'Man�r School of Thought' was that Islam is different and has to be seen as different from all Western philosophies and must regain its original position. This view, underlying the tafs�r al-Man�r continues to be voiced by many later Muslim scholars and leaders alike. F�zil�l al-Qur'�n: This book, covering the complete Qur'�nic text in 4 volumes, with the title In the Shade of the Qur'�n has greatly influenced numerous Muslims especially the younger generations, and particularly in the Middle East. It was written by the well-known author Sayyid Qutb (d.1386/1966), mostly during his imprisonment (1954-64), and completed before he was executed by the Egyptian government because of his association with the ikhw�n al-Muslim�n. Qutb's aim, with this commentary on the Qur'�n was to explain the true nature of Islam to contemporary Muslims, so as to invite them to join the struggle for the establishment of Islam both on the individual as well as the social level. He emphasised in particular the differences that exist between Islam and the non-Islamic systems, as well as the need for Muslims to strive for the establishment of a movement for Islam.
There is a common factor in these three contemporary books. Tafs�r al-Man�r for the first time in modern history attempted to relate, to some extent, the Qur'�nic message to the actual situation of the Muslim umma in the contemporary world, and here, for the first time for centuries, tafs�r is no longer restricted to purely academic exercise and intellectual stimulus, but regains social and political significance. This is upheld and further elaborated in the two other books referred to. Apart from these three main books of tafs�r, numerous other attempts have been made to interpret the Qur'�n for the contemporary age. All efforts of tafs�r are however, apart from their varying degrees of utility and reliability, only human efforts to present the Qur'�nic message in accordance with the needs and requirements of the age, and therefore in the final analysis can be only faint reflections of the Qur'�n as the word of God, against which all human efforts are inadequate, incomplete and of only limited validity. This basic principle, which all mufassir�n make the starting point of their work, should also be well remembered by the readers of the books of tafs�r, so as to remain aware of the actual book from Allah, the Qur'�n, upon which all exegesis and explanation rests. |
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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rami
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Male Joined: 01 March 2000 Status: Offline Points: 2549 |
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Posted: 21 March 2006 at 6:42am |
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Bi ismillahir rahmanir raheem
the hadith of Mu'adh ibn Jabal Mu'adh ibn Jabal Sometime after the Prophet had returned to Yathrib, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Mu'adh bin Jabal their amir. He then put the following question to Mu'adh: "According to what will you judge?" The Prophet personally bade farewell to this mission of guidance and light and walked for some distance alongside Mu'adh as he rode out of the city. Finally he said to him: O Mu'adh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave." Mu'adh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet, peace and blessings of God be on him. |
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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rami
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Male Joined: 01 March 2000 Status: Offline Points: 2549 |
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Posted: 28 March 2006 at 4:09am |
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Bi ismillahir rahmanir raheem
Principles Of Tafs�r Of The Qur'�n Context & Internal Relationships: Keys To The Qur'�nic Exegesis Tafs�r Of Different Verses Of The Qur'�n
Had�ths That Explain Some Of The Issues Mentioned In The Qur'�n Miscellaneous
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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