The Quran is the speech of Allah, which He revealed to His Prophet Muhammadﷺ. Exerting efforts to memorize, understand its meanings, and reflect on lessons and wisdom behind its rules is one of the greatest endeavors; since it is known that the nobility of knowledge depends on the nobility of the subject matter being learned.
There are numerous sciences of the Quran. The greatest kind of all is the science of Tafsir; since it explains the meanings of the speech of Allah. Al-Wãhdy, said:
The Quran is the foundation of sharî’a sciences, and the compilation of religious rules. It contains texts of rules, clarification of lawful and unlawful activities, beneficial admonitions, healing lessons, and convincing arguments. Acquiring knowledge of the Quran is one of the most honorable, noblest, glorious, and distinct sciences; since nobility of knowledge depends on the nobility of the subject matter being learned. For the speech of Allah is the most honorable knowledge, learning its interpretation, its historical causes of revelations, and meanings of its vocabularies are the most honorable sciences. Of the nobility of this science is that it is impermissible to interpret it depending on intellect, contemplation, opinion, and reflection, without learning from those who were present when it was revealed, by studying their narrations about its interpretation.
Like all sciences, the science of Tafsir of the Quran has principles upon which it is based. Knowing these principles helps understand it. We shall discuss in this section some concepts and principles of the science of Tafsir of the Quran.
Definition of Science of Tafsir
Meaning of Tafsir
Technically, science of Tafsir means clarification of the meaning of the Quran , i.e. interpreting its meanings.
Ruling on Learning Tafsir
Allah revealed the Quran to people so that they reflect on it. Allah says, interpretation of meaning:
This is a blessed Book that We revealed to you – O Messenger – so that they may reflect on its ayat, and so that those of understanding may remember. (Q 38: 29)
It means this Quran, which Allah revealed to you – O Messenger - is a blessed book, so that people may reflect on its ayat, and abide by its guidance, and that people of understanding may remember what Allah has commanded them to do.
Ruling on learning the knowledge of Tafsir is the same as the ruling on learning other kinds of Islamic knowledge. It is fard kifaya, i.e. if some people learn it, the rest will not be held responsible for not doing it.
To clarify the matter, essentially, clarifying the meanings of the Quran has already been done by the scholars, so this part is fulfilled. On the other hand, transferring the meanings of the Quran from one generation to the next should continue to be done by some scholars. As for laypersons, they should learn and understand from the Quran what helps them fulfill their religious obligations.
Types of Tafsir
Tafsir is divided into a number of types, according to the angel of interpretation from which it is studied.
How People Know Tafsir
Ibn Abbas said, ‘Knowledge of Tafsir is of four types: 1)Tafsir that is known from knowing Arabic language. 2) Tafsir that no one is pardoned not to know. 3) Tafsir that is known by the scholars. 4) Tafsir that no one knows except Allah.’
1. Tafsir known from knowing Arabic includes things such as words, phrases, and modes of speech, which are known to the Arabs; since the Quran has been revealed in their language.
2. Tafsir that no one is pardoned not to know includes things, such as knowledge of obligations, prohibitions, and principles of creed and ethics mentioned in the Quran.
3. Tafsir that is known by the scholars includes what ordinary people cannot know by themselves, such as deduced rules from some ayat that only scholars can understand.
4. Tafsir that no one knows except Allah includes knowledge of the true realties of the unseen and when they will happen, such as when the Day of Judgment will occur.
How the Tafsir is Done
1. Tafsir by using narrations, such as narrations of the Prophetﷺ, and his companions, and their followers.
2. Tafsir by intellectual reasoning and deduction, which is known as Tafsir bi-ar-ra’y, i.e. interpretation based on opinion.
What is the Dominant Trend in the Tafsir?
The dominant trend in the Tafsir refers to the inclination and tendency that is most prevalent in the interpretation done by a commentator. For example, does the commentator belong to the people of as-Sunna wal-Jãma’ , or al-Mu’tazila, etc.? Or, what type of knowledge is most dominant in the interpretation? Does it focus on linguistics, grammar, or narrations of the Prophetﷺ, etc.?
Methods of Interpretation of the Quran
1. Interpretation of the Quran by the Quran
Abdul-Allah ibn Mas’ud, may Allah be pleased with him, narrated that when Allah revealed, Allah says, interpretation of meaning: (Those who believe and do not mix their faith with ‘zulum’ injustice – those will have security, and they are the rightly guided.) [Q 6: 82], the Muslims felt uneasiness.
They said, ‘O Messenger of Allah! There is no one of us but wrongs himself.’ The Messenger ﷺsaid, ‘That is not the meaning, i.e. ‘zulum’ does not mean injustice in the ayah. Have you not heard the statement of Luqmãn to his son: ‘Indeed, worshipping others besides Allah is great injustice. ’[Q 31: 13]?
In this narration, the Messengerﷺ interpreted the meaning of a word mentioned in [Q 6: 82] by another ayah in the Quran, [Q 31:13].
2. Interpretation of the Quran by the Sunnah of the Prophetﷺ
Allah says, interpretation of meaning: (And We have revealed to you – O Messenger – the Quran so that you may make clear to the people what has been revealed to them…) [Q 16: 44]
In the previous ayah, Allah has clarified that the duty of the Messengerﷺ is to make clear the Quran to the people. The Messengerﷺ used to clarify the meanings of the Quran to his companions. For example, he would sometimes mention the interpretation, and then he would mention the interpreted ayah. Abu Hurayra, may Allah be pleased with him, narrated that the Messengerﷺ said: ‘When Allah loves a slave, He calls out Gabriel and says: 'I love so-and-so; so love him'. Then Gabriel loves him. After that he (Gabriel) announces to the inhabitants of heavens (the angels) that Allah loves so- and-so; so love him. Then the inhabitants of the heavens also love him and then make people on earth love him. This is the meaning of Allah’s statement, (Verily, those who believe and do righteous deeds – the most Merciful will endear them to His creations.)’ [Q 19: 96]
3. Interpretation of the Quran by the Statements of the Companions of the Messenger ﷺ
It is indisputable that the companions of the Messengerﷺ has a great rank in Islam. They possess this rank for many reasons; among which are the following:
1) They met and accompanied the Messengerﷺ, and were present when the Quran was revealed. Thus, they knew the circumstances, the situations, and historical causes of revelations that accompanied it.
2) They mastered the Arabic language; the language of the Quran.
3) Their integrity and deep understanding are incontestable.
The companions used to refer to different sources in interpreting the Quran, such as the Quran, the Sunnah of the Messengerﷺ, the Arabic language, the people of the Scripture; i.e. the Jews and Christians, and their understanding and reasoning. An example of interpretation of the Quran by the companions, Umar ibn al-Khattab, may Allah be pleased with him, interpreted Allah’s statement (And when the souls are paired.) [Q 81: 7] as follows: ‘They are two men doing the same deed, and then they will enter Paradise or hellfire because of it. ’
4. Interpreting the Quran by the Statements of the Followers of the Companions of the Messenger ﷺ
The followers of the companions acquired knowledge of interpretation of the Quran directly from the Companions. They had deep understanding of the Arabic language, and their integrity is unquestionable. These qualities have made their interpretation of the Quran a source on which the scholars coming after them depend. For example, Allah says, interpretation of meaning: (And the tall palm-trees with shoots of fruit-stalks, piled one over another.) [Q 50: 10] Qatada, ‘Ikrima, and Mujahed, who were followers of the companions of the Messengerﷺ, interpreted the word originally read in the Quran ‘bãsiqãt’ and translated ‘tall’ as tall palm-trees.
5. Interpreting the Quran by Using the Arabic Language
The Companions of the Messengerﷺ, their followers, and the scholars after them have resorted to the Arabic language to interpret the meanings of the Quran. That is because the Quran was revealed in Arabic and used its modes of speech. There are examples in the books of Tafsir demonstrating that the Companions and their followers used to resort to the Arabic language to understand meanings of the Quran that they did not understand. Mujahed narrated that Abdul-Allah ibn Abbas, may Allah be pleased with him, said, ‘I have not known the meaning of (‘fãtir’ (creator) ‘as-samawãt’ the heavens), until two Bedouins came to me quarrelling. One of them said, ‘I ‘fatartuhã’ ‘created, and made’ it. ’ This example illustrates that ibn Abbas, the Companion of the Messengerﷺ, did not know that the word ‘fãtir’ meant ‘create and make’ until he heard the Bedouins saying the word, indicating that it meant ‘create and make.’ Therefore, the scholars vehemently warn of interpreting the Quran by someone who does not know the Arabic language. Mujahed said, ‘It is impermissible for someone who believes in Allah and the Last Day to interpret the Quran if he does not know the language of the Arabs.”
6. Interpreting the Quran by Opinion
In this type of Tafsir, the commentator of the Quran interprets the Quran by depending on intellectual reasoning after having knowledge of sciences needed in interpreting the Quran, such as knowledge of the Arabic language, historical causes of revelations, and abrogating and abrogated ayat. It is divided into two kinds:
A) Praiseworthy Interpretation by Opinion, which agrees with conditions required for interpreting the Quran, such as being in agreement with the Quran, the Sunnah, and the Arabic language.
B) Dispraised Interpretation by Opinion, which disagrees with the conditions required for interpreting the Quran, e.g. disagrees with sharî’a rules, and disagrees with the rules of the Arabic language.
Types of Differences in Tafsir
A) Difference of Diversity: This happens when there is more than one interpretation of a given word or phrase in the Quran; however, the meaning does not contradict other interpretations.
For example, the commentators of the Quran gave different interpretations for ‘as-sirãt al-mustaqîm, the straight path’ in Surah al-Fatihah [Q 1:6]. Some commentators said that it means the Quran, some said that it means Islam, and others said that it means following as-Sunnah wa-al-Jama’ah. Apparently, these are different descriptions; however, they all refer to one thing, i.e. the straight path. Whoever follows the Quran, follows the straight path. Similarly, whoever follows Islam, follows the straight path, and whoever follows as-Sunnah wa-al-Jama’ah, follows the straight path. Thus, there are no contradictions. They are varieties of descriptions, i.e. diversity.
B) Difference of Contradiction: This happens when there is more than one meaning for a word or phrase in the Quran, and it is impossible to interpret the given word or phrase according to all the meanings. In such a case, scholars resort to principles of preferring one meaning to others. For example, Allah says, interpretation of meaning: (Arguing with you – O Prophet – concerning the truth after it had become clear …) [Q 8: 6], some scholars said that those who argued were the disbelievers; other scholars said that they were the believers.
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