Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 51 —————————————————————————————————

CHAPTER 6 – Interpreting the Text

TAFSIR, ITS KINDS AND PRINCIPLES

Tafsir by sahaba

Tafsir by sahaba [For a brief summary on early Tafsir see al-Sawwaf, 'Early Tafsir', in Ahmad, K. and Z. 1. Ansari. Islamic Perspectives. Leicester, 1979, pp.l35-45.]

Next, after explanation of the Qur’an by the Qur’an and of the Qur’an by the Prophet himself, ranks the explanation of the Qur’an by the sahaba. Among them, the following were best known for their knowledge of and contribution to the field of tafsir: Abu Bakr, ‘Umar, ‘Uthman, ‘All (not much has been reported from them), Ibn Mas’ud, Ibn ‘Abbas, ‘Ubay b. Ka’b, Zaid b. Thabit, Abu Musa al-Ash’arl, ‘Abdullah b. Zubair.

Ibn ‘Abbas

Abdullah b. ‘Abbas (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsir. [A book entitled tanwir al-miqbas min Tafsir Ibn Abbas (Beirut, n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go back to Ibn 'Abbas. On the question of authenticity, see al-Sawwaf, op.cit. p. 140.] He has been called ‘tarjuman al-qur’an’, the interpreter of the Qur’an. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet’s wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsir, he is also given the credit for having emphasised one of the basic principles of ‘ilm al-tafsir which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur’an ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyutl. [Itqan 1 pp.120-33.]

Example:

The following is an example of tafsir from a sahabl, namely Ibn ‘Abbas, confirmed by ‘Umar:

‘So celebrate the praises of your Lord, and ask for His forgiveness. Verily! He is the one who accepts the repentance and forgives’ (110: 3).

Narrated Ibn ‘Abbas: ‘Umar used to make me sit with the elderly men who had fought in the battle of Badr. Some of them felt it (did not like that3 and said to ‘Umar: ‘Why do you bring in this boy to sit with us, while we have sons like him?’

‘Umar replied ‘Because of what you know of his position’ (i.e. his religious knowledge).

One day ‘Umar called me and made me sit in the gathering of those people, and I think that he called me just to show them (my religious knowledge). ‘Umar then asked them in my presence: ‘What do you say about the interpretation of the statement of Allah’.

‘When comes help of Allah, and the conquest . . .’ (110: 1).

Some of them said: ‘We are ordered to praise Allah and ask for His forgiveness, when Allah’s help and the conquest (of Makka) comes to us’. Some others kept quiet and did not say anything. On that ‘Umar asked me: ‘Do you say the same, O Ibn ‘Abbas?’ I replied: ‘No’. He said: ‘What do you say then?’ I replied: ‘That is the sign of the death of Allah’s apostle which Allah informed him of. Allah said:

‘(O Muhammad) when comes the help of Allah (to you against your enemies) and the conquest (of Makka) (which is the sign of your death) – you should celebrate the praises of your Lord and ask for His forgiveness, and He is the One who accepts the repentance and forgives’ (110:1-3). On that ‘Umar said: ‘I do not know anything about it other than what you have said’. [Bukhari, Vl, No. 494.]

Another short example is:

Narrated ‘Ata’: When Ibn ‘Abbas heard:

‘Have you not seen those who have changed the favour of Allah into disbelief?’ (14: 28).

He said: ‘Those were the disbelieving pagans of Makka. * [Bukhari Vl No. 222.]

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Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 50 —————————————————————————————————

CHAPTER 6 – Interpreting the Text

TAFSIR, ITS KINDS AND PRINCIPLES

The Qur’an explained by the Qur’an

The interpretation of the Qur’an by the Qur’an is the highest source of tafsir. Many of the questions which may arise out of a certain passage of the Qur’an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur’an by referring to another aya from the Qur’an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir. [Itqan, 11, pp.181-2.]

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’an by another concerns a question which might arise from Surah 44: 3. It is explained in Surah 97: 1:

‘We sent it down during a blessed night’ (44: 3).

Which night is this blessed night, in which the Qur’an was sent down?

‘We have indeed revealed this in the lailat al-qadr’ (97: 1).

A third example is the explanation of Surah 2:37 by Surah 7:23:

‘Then learnt Adam from his Lord words of inspiration, and his Lord turned towards him, for He is Oft-Returning, Most Merciful’ (2: 37).

These ‘words of inspiration’ are explained by the Qur’an as follows:

‘Our Lord! We have wronged our own souls. If Thou forgive us not, and bestow not upon us Thy mercy, we shall certainly be lost’ (7: 23).

The Qur’an explained by the Prophet

There are numerous examples of explanation of the Qur’an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur’an. Suyuti has given a long list of explanations of the Qur’an by the Prophet sura by sura. [Itqan, 11, pp. 191-205.]

Here one example may suffice:

‘And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .’ (2: 187).

Narrated ‘Adi b. Hatim: I said: ‘O Allah’s Apostle! What is the meaning of the white thread distinct from the black thread? Are these two threads?’ He said: ‘You are not intelligent, if you watch the two threads’. He then added, ‘No, it is the darkness of the night and the whiteness of the day’. [Itqan 11. pp. 191-205.]

————–

Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 49 —————————————————————————————————

CHAPTER 6 – Interpreting the Text

TAFSIR, ITS KINDS AND PRINCIPLES

Grades of Sources [See Ibn Taimiya, op.cit., p.93.]

The best Tafsir is the explanation of the Qur’an by the Qur’an.

The next best is the explanation of the Qur’an by the Prophet Muhammad, who, as Shafi’i explained, acted according to what he understood from the Qur’an.

If nothing can be found in the Qur’an nor in the sunna of the Prophet, one turns to the reports from the sahaba. [See Ibn Taimiya, op.cit., p.95.]

If nothing can be found in the Qur’an, the sunna and the reports from the sahaba, one turns to the reports from the tabi’un. [See Ibn Taimiya, op.cit., p. 102.]

However, nothing can match the explanation of the Qur’an by the Qur’an and the explanation of the Qur’an by the Prophet.

Kinds of Tafsir

Tafsir may be divided into three basic groups: [This classification has been borrowed from Sabuni, tibyan, p.63. See also Qattan, op.cit. section 25.]
Tafsir bi-l-riwaya (by transmission), also known as Tafsir bi-l-ma’thur.
Tafsir bi’l-ra’y (by sound opinion; also known as tafsir bi-l-diraya, by knowledge).
Tafsir bi-l-ishara (by indication, from signs).

Tafsir bi-l-riwaya

By this is meant all explanations of the Qur’an which can be traced back through a chain of transmission to a sound source, i.e.:

The Qur’an itself.
The explanation of the Prophet.
The explanation by Companions of the Prophet (to some extent).

Naturally, the explanation of the Qur’an by the Qur’an and the explanation of the Qur’an by the Prophet are the two highest sources for tafsir, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sahaba, since the sahaba were witnesses to the revelations, were educated and trained by the Prophet himself and were closest to the period of the first Muslim umma. Of course all reports of explanations by the Prophet or by a sahabi must be sound according to the science of riwaya as in ‘ulum al-hadith.

————–

Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 48 —————————————————————————————————

CHAPTER 6 – Interpreting the Text

TAFSIR, ITS KINDS AND PRINCIPLES

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

Tafsir and Ta’wil

The word tafsir is derived from the root ‘fassara’ – to explain, to expound. It means ‘explanation’ or ‘interpretation’. In technical language the word tafsir is used for explanation, interpretation and commentary on the Qur’an, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. [See Zarkashi, op.cit., 1, p. 13.] The word mufassir (pl. mufassirun) is the term used for the person doing the tafsir, i.e. the ‘exegete’ or ‘commentator’.

The word ta’wil, which is also used in this connection, is derived from the root ‘awwala’ and also means ‘explanation, interpretation’ .

In technical language it similarly refers to explanation and interpretation of the Qur’an.

Tafsir in the language of the scholars means explanation and clarification. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsir explains the ‘outer’ (zahir) meanings of the Qur’an. Ta’wil is considered by some to mean the explanation of the inner and concealed meanings of the Qur’an, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between Tafsir and ta’wil.

Why is it Important?

There are a number of reasons why Tafsir is of great importance, but the basic reason is the following: Allah has sent the Qur’an as a book of guidance to mankind. Man’s purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications.

Basic Conditions

Muslim scholars have laid down certain basic conditions for sound Tafsir. Any Tafsir, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following:

The mufassir must:

Be sound in belief (‘aqida).
Well-grounded in the knowledge of Arabic and its rules as a language.
Well-grounded in other sciences that are connected with the study of the Qur’an (e.g. ‘ilm al-riwaya).
Have the ability for precise comprehension.
Abstain from the use of mere opinion.
Begin the Tafsir of the Qur’an with the Qur’an.
Seek guidance from the words and explanations of the Prophet.
Refer to the reports from the sahaba.
Consider the reports from the tabi’un.
Consult the opinions of other eminent scholars.

————–

Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 47 —————————————————————————————————

CHAPTER 5: Understanding the Text

THE VARIOUS READINGS

Other Views

Later on other views emerged, making ten or fourteen well-known readings. In addition to the seven above, the following make up the ten and the fourteen readers:

Place Reader Transmitter

Madina

Abu Ja’far (130/747)

Basra

Ya’qub (205/820)

Kufa

Khalaf (229/843)

Basra

Hasan al Basri (110/728)

Makka

Ibn Muhaisin (123/740)

Basra

Yahya al-Yazidi (202/817)

Kufa

al-A’mash (148/765)

The readings are also divided as follows: [Suyuti, Itqan, I, p 77]

The mutawatir (transmitted by many; they include the seven well-known readings).

The ahad (transmitted by one; they number three, going back to the sahaba and together with the seven make up the ten).

The shadh (exceptional; they go back to the tabi’un only).

Muslim scholars have laid down three criteria for the acceptance of any qira’a and three criteria for preferring some over others. The best transmission was of course mutawatir. The three criteria for acceptance of other readings are:

Correctness according to Arabic grammar.

Agreement with the written text of ‘Uthman.

Traced back reliably to the Prophet.

The three criteria for preference are:

Correctness according to Arabic grammar.

Agreement with the written text of ‘Uthman.

Reported/preferred by many (majority).

Summary

The best summary on this topic is perhaps contained in the words of the scholar Abu-l-Khair bin al-Jazari (d.833/1429), who wrote:

‘Every reading in accordance with Arabic (grammar) even if (only) in some way, and in accordance with one of the masahif of ‘Uthman, even if (only) probable, and with sound chain of transmission, is a correct (sahih) reading, which must not be rejected, and may not be denied, but it belongs to the seven modes (ahruf) according to which the Qur’an was revealed, and the people are obliged to accept it, no matter whether it is from the seven Imams, or the ten or from other accepted Imams, but when one of these three conditions is not fulfilled, it must be rejected as weak (daif) or exceptional (shadh) or void (batil), no matter whether it is from the seven or from one who is older than them.’ [Suyuti, Itqan, I, p.75

————–

Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 46 ——————————————————————————————————————-

CHAPTER 5: Understanding the Text

THE VARIOUS READINGS

Readers among the Sababa

Reading and reciting of the Qur’an has been done since revelation began, and the Prophet was the first to recite. This has already been discussed in the section on transmission of the text. After his death, the recitation continued through his Companions. Among the famous readers from whom many of the tabi’un learned, were Ubay bin Ka’b, ‘Ali, Zaid bin Tbabit, Ibn Mas’ud, Abu Musa al-Ash’ari and many others.

Later Development

Later on, with Muslims settling in many parts of the world, the Qur’an was recited in a variety of ways, some of which were not in accordance with the accepted text and the transmitted readings from the Prophet and the Companions. This necessitated a thorough screening and distinction between what is sahih (sound) and what is shadh (exceptional).

The Seven Readings

The ‘seven readings’ were standardised in the second/eighth century. Ibn Mujahid, a ninth-century Muslim scholar, wrote a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn Mas’ud and ‘Ubay bin Ka’b. However, this is not to say that one must restrict oneself to one of these seven readings, or to all of them. Below are listed the local origin of the seven readings and the names of readers [For their short biographies see Fihrist ,I, p. 63ff.] and some transmitters (rawis) connected with them:

Madina

Nafi’ (169/785) Warsh (197/812)

Makka

Ibn Kathir (120/737)

Damascus

Ibn ‘Amir (118/736)

Basra

Abu ‘Amr (148/770)

Kufa

‘Asim (127/744) Hafs (180/796)

Kufa

Hamza (156/772)

Kufa

Al-Kisa’i (189/804) Duri (246/860)

Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is widespread in Africa, except Egypt, where, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.

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Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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